//^//^^J 


/.         3  A//. 


CHRISTIAN  SOBRIETY: 

BEING 

Eight  Sermons 

O     N 

TITUS      II.    6. 

Preached  with   a   special  View- 
to     THE 

Benefit  of  the  Young  Men 

USUALLY       ATTENDING       THE       PUBLIC      WORSHIP 

•    -  AT        THE 

West  Church  In  BOSTON. 

Publifhed  more  particularly  at  their  Defire,  and  dedicated  to  them. 

By  JONATHAN  MATHETF,  D.D. 

Pastor  of  the  said  Church. 


Make  no  tarrying  to  turn  to  the  Lord,  and  put  not  off  from 
day  to  day  ;  for  fuddenly  fliall  the  wrath  of  the  Lord  come 
forth,  and  in  thy  fecurity  thou  Ihalt  he  deftroyed— My  fon, 
gather  inltrui^ion  from  thy  vouth  up  :  So  flialt  thou  find 
wifdom  till  thine  old  age.  ^^^^^  ^^^  SonofSiRACH. 


BOSTON,    NEIV-ENGLAND  : 

Printed  by  Richard  and  Samuel  Draper,  in  Newbury -Street  : 
Edes  and  Gill,  in  Queen-Street;  and  Thomas  and 
John  Fleet,  at  tlie  Heart  Sx.  Cro-vju  in  Cornhill,  1763. 


(       XV       ) 
THE 

CONTENTS. 

S  E  R  M  O  N     L 

Obfcrvations  on  Titus  and  the  Epiftle  to  him.  Th«  de- 
fign  and  method  of  the  following  Difcourfcs  exhibited. 
Remarks  on  the  l>rms  Tomig  Men,  and  fober-minded : 
And,  what  is  implied  in  exhorWig  them  to  be  fo,  par- 
ticularly fhewn.      Page  i. 

S  E  R  M  O  N     11. 

Of  Sobriety  in  general,  in  Principle  and  Pradlice.  More 
particularly,  That  it  implies  (j.)  A  Belief  of  God's  Being, 
Perfedions  and  Providence.  (2.)  Of  the  Chriftian  Revela- 
tion. And  (3.)  Sober  Thoughts  of  One's  felf.  Short 
Refiedtions  on  each.     P.  35. 

SERMON     III. 

Christian  Sobriety  further  explained,  vi%.  (4.)  Of  Re- 
pentance. (5.)  Of  the  Faith  which  is  favihg.  (6.)  Of  an 
external  ProfcfTiun  of  Chriftianity.  (7.)  Of  Prayer.  And 
(8.)  Of  univerfal  Obedience  to  Chrift's  Commandments. 
^.  82. 

SERMON     IV. 

Of  fome  Things  contrary  to  Chriftian  Sobriety,  viz. 
(i.)  Of  taking  God's  Name  in  vain.  (2.)  Of  negle<Sting 
the  public  Worfhip.  (3  )  Of  light  and  irreverent  Behaviour 
at  it.  (4.)  Of  excefTive,  riotous  Mirth  at  other  Times. 
(5.)  Of  finful  Diverfions  and  Recreations.  (6.)  Of  excef- 
five  Expence  and  Pride  in  Apparel.  (7.)  Of  the  negleft 
of  Bufinefs,  and  Mif-fpence  of  Time.     P.  121. 

SERMON  V. 


xvi  The  CONTENTS. 

S  E  R  M  O  N     V. 

Of  fome  other  Things  contrary  to  Sobriety,  viz.  (8.)  Of  a 
difrefpedful  Behaviour  to  J^uperiors.  (9  )  Of  Falfchood 
and  Lying.  (10.)  Of  ra{h  and  immoderate  Anger,  (ii.) 
Of  Envy.  (12.)  Of  Intemperance  in  Katinjr  and  Drinking. 
(13.)  Of  Uncleannefs.  (14.)  Of  !>aud  an<;l'lnju{tice.  (15.) 
OfCovetoufnefs.  And  (16.)  OF  Enthufiafm.     P.  161. 

SERMON     VI. 

VouNG  Men  exhorted  to  Sobriety  by  various  Confiderations, 
viz.  (i.)  Of  the  Reafonablenefs  thereof,  (2.)  Of  their 
religious  Education,  (3.)  Of  the  condant  Gocdnefs  of 
,God  to  them.  (4.)  Of  his  corrective  Vifitations.  (5.)  Of 
their  Vows  and  good  Refolutions  in  Times  of  Trouble. 
(6.)  Of  the  inward  Peace  attending  Sobriety.  (7.)  Of  the 
Efteem  and  Honor  which  it  procures.  P.  215. 

SERMON     VIL 

Young  Men  exhorted  to  Sobriety,  from  other  Confiderations, 
viz.  (8.)  Of  their  temporal  Advantage.  (9.)  Of  their  Ufe- 
fulneis  in  the  World,  (ic.)  Of  thoie  Perfons  whom  they 
will  pleafe  hereby.  (11.)  Of  thofe  whom  they  will  gratify 
by  the  contrary.  (12.)  Of  one  End  of  Chfift'b  coming 
into  the  World,  namely^  to  "  purify  unto  himfelf  a  peculiar 
People,"  &c.     P.  256. 

SERMON     VIIL 

Young  Men  exhorted  to  Sobriety  by  fome  other  Confidera- 
tions, viz.  (13.)  'Of  arl  happy  Death,  and  (14)  Of  eternal 
Life,  as  the  Confequence  thereof.  (15  )  Of  the  miferable 
Death  of  the  wicked.  And  (16.)  Of  their  Punishment  in 
the  World  to  come.  The  extreme  Folly  and  Danger  cf 
delaying  to  be  fober-minded.  Mifcellaneous  Counfcis  and 
Warnings  to  young  Men  :  And  the  whole  concluded  with 
a  Prayer  more  particularly  for  them  and  the  Author.  P.291. 


^  See  Correi^ions  at  the  End. 


The  Author 

To  the  Young    Men   who  ufiiaily  attend  his 
Minlftry  ;  and,  more  particularly, 

To  thofe  of  them,  at  whofe  request  the  fol- 
lowing Difcourfes  are  publifhed. 

My  dear  young  Brethren, 

I  Have  now  before  me  a  paper  directed 
to  me,  figned  by  a  confiderable  num- 
ber of  you  ;  in  which  you  exprefs  both 
a  full  perfwafion,  and  a  grateful  fenfe  of 
my  friendly  defign  in  preaching  the  foUow- 
lowino-  fermons  :  At  the  fame  time  defirino; 
a  copy  for  the  prcfs,  in  terms  at  once  too 
refpeftful  to  me  to  be  here  repeated,  and  too 
plainly  indicating  a  ferious  turn  of  mind, 
to  permit  me  to  deny  your  requefl:.:^ 

I  SHOULD,  indeed,  do  an  injury  to  myfelf, 
if  1  denied  that  my  aim  in  them  was,  as 
you  fuppofe, ''  the  bettering  your  minds  and 
morals."  And  the  manner  in  which  you 
attended  to  them,  when  preached,  together 
with  your  being  fo  well  fatisfied  with  them 
as  to  defire  to  read  them  in  print,  affords 
ground  to  hope  that,by  thebleiFing  of  God, 
the  fountain  of  truth,  lig-ht  and  wifdom, 
A  2  the 

I"  The  paper  here  referred  to,  was  figned  by  about  fifty  perfous 
of  ths  younger  fort. 


iv         The    DEDICATION. 

the  intention  of  them  will  be  in  fome  niea- 
fure  anfwered.  This  agreeable  profpecl 
has  much  alleviated  the  trouble  I  have  been 
at  in  reviewing,  correcfilng  and  tranfcribing 
them  ;  which  would  otheiwife  haA  e  been 
a  tedious  labor  to  me,  efpecially  in  fo 
cold  and  fevere  a  feafon.  But  if  they  are 
x)nly  a  quarter  part  fo  ufeful  to  you  as  I 
pray  Cod  to  make  them,  I  fliall  be  very 
amply  rewarded 

In  compofing  them,  I  mufl  own,  I  had 
no  other  fermons  in  view  as  a  model ;  which 
may,  perhaps,  be  one  reafon  that  they  are 
no  better.  They  were  written  intirely  from 
the  fcriptures,  and  from  my  own  heart ;  of 
the  latter  of  which  at  leafl,  they  are  a  true, 
tho'  imperfcfl  reprefentation.  Leaft  of  all 
had  I  in  view  as  a  model,  either  the  fer- 
mons of  any  bigotted  devotees  to  particu- 
lar fyilems  of  religion,  dillind  from  the 
general  and  glorious  one  of  the  gofpcl  ; 
or  fuch  cold,  uninterefting  difcouifes  as  hit 
the  frivolous  tafle  of  thofe,  who  value  fer- 
mons only  for  an  imaginaiy  delicacy  of 
fentiment  and  expre/Tion,  without  folidity, 
without  force  or  energy ;  without  entering 
into  the  fpirit  and  importance  of  religion. 
I  do  not  think  mine  the  woife,  for  not 
being  imitations  of  f  jch  as  either  of  thefe. 

The 


The    DEDICATION.  v 

The  former  are  my  averfion,  as  the  illibe- 
ral produdions  of  Jlaves,  who  defire  ta 
tyrannize  over  other  mens  confciences  • 
The  latter  my  contempt,  as  the  faperficial, 
infipid,  empty  harangues  of  vain  men  > 
which  do  not  deferve  the  name  of  ferrnom,: 
If  difcourfes  from  the  pulpit  are  adapted 
only  to  pleafe  the  ear  and  the  fancy,  like 
many  of  the  modern  fafhionable  ones;  in- 
flead  of  having  a  dire<5t  tendency  to  alarm 
the  confcience  of  a  linner,  to  warm  the 
heart  of  a  faint,  or  to  enliehten  the  under- 
Handings  of  any  ;  they  ferve,  in  my  opi- 
nion, to  no  better  purpofes,  than  thofe  of 
unfeafonably  amuiing  the  hearers,  difgrac- 
ing  the  places  in  which,  and  the  perfons  by 
whom  they  are  delivered,  as  frivolous,  con- 
ceited declaimers :  who  feek  only  the  ap- 
plaufe  of  men,  by  their  founding  brafs  and 
tinkling  cymbals  ;  inftead  of  defigning  to 
do  good,  by  manifeftation  of  the  truth, 
and  commending  themfelves  to  every  man's 
confcience  in  the  fight  of  God.  I  muft 
own,  I  fhould  be  a  little  mortified,  as  well 
as  greatly  difappointed,  if  any  perfons  who 
are  charmed  with  fuch  lullabies  and  opiates 
to  the  confcience  from  the  pulpit,  fiipuld 
think  the  following  difcourfes  in  any  mea- 
fure   tolerable, 

A   3  The 


Vi         The  DEDICATION. 

The  fubjecl  is  handled  in  fiich  a  man- 
ner as  to  give  you  a  general,  comprehen- 
five  idea  of  true  religion,  with  its  advan- 
tages and  importance :  1  mean,  of  Chnfli- 
mity,  according  to  my  own  conceptions  of 
it.  The  fcheme  or  plan  of  the  fermons  is 
very  extenfive :  It  opens  a  wide  field,  almoft 
boundlefson  every  fide,  and  prcfenting  num- 
berlefs  objects  to  the  vieY\^  Whoever  looks 
over  the  contents  of  them,  v/ill  fee  that  they 
are  not  deficient  in  point  of  variety,  what- 
ever other  faults  they  maybe  juflly  charged 
with.  But,  in  this  way  of  treating  the  Rib- 
je6l,  it  was  impojfhble  to  handle  any  particu- 
lar dodrine  or  precept  of  the  gofpel  fully, 
or  with  accuracy  and  precilion.  Had  I  pre- 
tended to  handle  the  various  branches  of  re- 
ligion here  touched  upon,  in  this  manner, 
each  fermon  would  have  fwelled  to  a 
folio ;  and  they  muft  have  employed  more 
years  than  I  was  days,  in  compoling  and 
preaching  them. 

The  general  defign  of  them,  -viz.  to  in- 
ftrud  the  Young,  and,  by  the  bleiling  of 
God,  to  fonn  their  minds  to  the  love  and 
practice  of  true  religion,  cannot  but  be  ap- 
proved by  all  wife  and  good  men  ;  hew 
much  foever  I  have  failed  in  the  method, 

or 


The  DEDICATION.         vit 

or  execution.  Theinftrudionof  the  Young, 
in  order  to  their  being  well  principled,  and 
a6i:ing  a  proper  part  in  life,  is  a  thing  of  the 
utmofl:  importance  to  themfelves  and  to 
fociety.  This  has,  accordingly,  been  a  fa- 
vourite, a  principal  obje6l  with  fome  of  the 
wifefl:  men,  in  their  refpeftive,  ages  and 
countries.  Three  fuch  perfons  in  particu- 
lar, at  once  prefent  themfelves  to  my  mind ; 
Solomon,  Socrates  and  Cicero. 

The  firfl:  of  thefe,  Solomon  among  the 
Jews,  had  a  very  particular  attention  to 
the  Young,  in  his  invaluable  writings;  a 
treafure  more  to  be  prized  than  millions  of 
gold  and  iilver.  He  himfelf  informs  us,  and 
it  is  obvious  from  the  mod  curfory  view 
of  them,  that  their  more  immediate  and 
fpeciai  deiign  was,  "  to  give  to  the  Young 
MvN  knowicdi^e  and  underilandine." 

The  fecond,  Socrates,  fb  renowned  a- 
mong  the  Greeks  for  his  wlfdom  and  vir- 
tue, is  alfo  known  to  have  devoted  his 
time  and  great  talents,  chiefly  to  the  in- 
flrudion  of  Young  Men.  Tho*  he  left 
nothing  in  writing,  which  is  come  down 
to  us ;  yet  authentic  hiftory  gives  us  this 
account  of  him  :  And  the  dialogues  of 
Plato,  his  learned  difciple,  in  which  the 

fentiments 


viii         The   DEDICATION, 

feiiciments  and  difcourfes  of  Socrates  arc 
leprefenced,  clearly  evince  the  fame  thing. 
He  was,  however,  in  that  fuperfHtious,  cor- 
rupt and  idolatrous,  tho'  polite  age,  accuf- 
ed,  tried  and  condemned  as  a  perverter  of 
the  Youth  of  Athens;  more  particularly, 
as  it  is  faid,  becaufe  he  taught  them  the 
UNITY  of  God;  ridiculing  polytheifm,with 
the  numberlefs  fuperflitions  &  follies  which 
time,  ignorance  and  prejudice  had  confe- 
crated,  as  the  facred  myfteries  of  religion; 
i.  e.  in  other  words,  he  was  confidcred  as 
an  impious  heretic  and  hlafphcmer.  This 
it  was,  that  enraged  the  priefls,  the  politi- 
cians, and  even  the  poets  of  A  ihens,  againft 
that  extraordinary  perfon  ;  and  finally 
brought  him,  as  a  martyr  for  the  truth,  to 
drink  the  fatal  hemlock  in  a  ]ayl :  A  poor 
requital  for  fuch  important  fervices  to  his 
country  !  But  thus  it  is,  that  "  the  world 
gives;" — thus,  that  in  often  rewards  its  be- 
nefactors, of  whom  it  is  not  worthy.  And 
even  the  Son  of  God  himfelf,  was  by  wicked 
hands  crucified  and  llain  as  a  blafphemer, 
for  allcrting  that  the  only  true  God  was 
his  Father  ;  thereby  making  himfelf,  as 
the  prieds  malicioully  accufed  him,  equal 
with  God  1 

C/JERO 


The  DEDICATION.  \x 

Cicero  among  the  Romans,  the  third 
of  thefe  renowned  men,  the  wifeft  and 
beft  of  his  time  and  nation,  had  a  fpecial 
view  to  the  benefit  of  young  men,  in  di- 
vers of  his  admirable  writings  ;  particu* 
larly  in  that  very  valuable  book  his  Of- 
fices, inscribed  to  his  fon  Marcus.  He 
alfo  took  great  pains  in  fome  of  his  other 
writings,  to  expofe  the  folly,  fuperftition 
and  knavery  of  the  priefts  and  augurs, 
and  other  fuppofed  holy  men  of  thofe 
times ;  and  to  preferve  both  the  Old  and 
Youne  from  the  fad  effe61s  of  their  delu- 
fions  and  hypocrify,  tho'  he  was  himfelf 
One  of  tlieir  order.  He  was,  accordingly, 
accounted  an  heretic  by  them.  And 
tho'  he  did  not  fall  at  laft  as  a  martyr 
direcdy  for  true  religion ;  yet  he  fell  as 
one  of  the  moft  glorious  advocates  for 
LIBERTY,  that  the  world  ever  faw  :  An 
honor  next  to  that  of  fuffering  martyr- 
dom for  religion  ;  and,  in  fome  fort,  the 
fame  thing  ;  true  religion  comprifing  in 
it  the  love  of  liberty,  and  of  One's  coun- 
try ;  and  the  hatred  of  all  tyranny  and 
opprelTion. 

It  is  evident,  moreover,  from  the  epif 
ties  of   the  great    apoftle    Paul,  and  of 

John 


X  The   DEDICATION. 

John  the  beloved  difclple  of  our  Lord, 
that  both  of  them  had  a  particular  atten- 
tion to  the  Young,  in  their  writings: 
Not  to  mention  the  many  excellent  di- 
vines, or  other  learned  and  good  men, 
who,  in  later  ages,  have  devoted  a  great 
part  of  their  time,  and  their  noble  ta- 
lents, to  the  fervice  of  God  and  their  ge- 
neration, in  this  way.  To  fay  the  Icaft, 
therefore,  I  have  no  occafion  to  blulh,for 
having  employed  my  meaner  talents  with 
a  particular  view  to  the  benefit  of  my 
youNG  brethren,  when  I  confider  thefe  il- 
luftrious  examples  :  Efpecially,  when  I 
alfo  refledt  on  what  pafTed  betwixt  our 
Lord  and  Peter,  when  the  former,  the 
chief  Shepherd,  was  juft  afcending  to  his 
Father  and  our  Father,  to  his  God 
and  our  God.  "  Je^us  faith  to  Simon 
"  Peter,  Simon  fon  of  Jonas,  loveft  thou 
"  me  more  than  thefe  ?  He  faith  unto 
''  him,  Yea,  Lord  ;  thou  knoweft  that 
"  I  love  thee.  He  faith  unto  him.  Feed 
"  MY  Lambs." 

While  others,  who  are  rich  in  wif- 
dom,  cad  in  of  their  abundance  into  the- 
tTcafury  and  offerings  of  God,  for  the 
immediate    feivice    of    the    yonug,  the 

Lambs 


ne  DEDICATION.  xr 

Lambs  of  Christ's  fold  ;  I  may  be  per- 
mitted, like  the  poor  widow,  of  my  pe- 
nury to  caft  ill  a  mite  or  two.  In  which 
refpeft,  I  may  alfo  accomodate  to  myfelf, 
and  adopt  the  words  of  the  laft-menti- 
oned  apoftle,  Peter,  originally  fpoken 
with  another  view,  on  a  particular  occa- 
fion  :  "  Silver  and  gold  have  I  none ;  but 
fuch  as  I  have  give  I  you."  If  what 
I  here  offer,  as  my  own,  is  neither 
gold,  filver  nor  precious  ftones  ;  yet,  I 
truft,  it  is  not  wholly  drofs,  wood,  hay  or 
ftubble.  And,  mean  as  it  is,  I  am  already 
afTured,  my  beloved  young  brethren,  that 
you  will  not  defpife  it  :  Nor  do  I  doubt, 
but  that  the  infinitely  good  and  merciful 
God  v/ill  gracioufly  accept  it  thro'  Jesus 
Christ,  as  fmcerely  intended  for  his  glory. 
It  is  faid  by  fome,  that  chefe  times 
are  very  corrupt  and  degenerate,  in  com- 
parifon  of  thofe  of  our  fore-fathers  ;  and 
particularly,  that  the  Youth  of  thefe 
days  are  remarkably  light  and  vain,  loofe 
and  profligate,  both  in  principle  and  man- 
ners. There  is  doubtlefs  always  room, 
and  great  occafion  in  this  prefent  evil 
world,  for  reformation.  I  am  ,not  cer- 
tain, however,  that   the  above-mentioned 

charge 


xii        Thg    DEDICATION. 

charge  is  ftridly  juft  :  Poffibly  they  who 
bring  it,  may  not  "  inquire  wifely  con- 
cerning the  former  times,"  or  the  prefent, 
when  they  think  that  thofe  were  fo 
much  "  better  than  thefe."  Be  that  as 
it  may  ;  yet  I  am  perfuaded,  the  mofl 
likely  way  to  produce  a  reformation,  is 
not  to  rail  at  the  times,  or  to  make  fuch 
invidious  comparifons  betwixt  the  age 
prefent,  and  thofe  which  are  part.  I  have, 
therefore,  w^holly  declined  this  kind  of 
rhetoric  and  declamation  in  thefe  difcour- 
fes  :  Contenting  myfelf  with  plainly  tel- 
ling you  the  truth  and  your  duty  ;  and 
urging  it  upon  you  by  fuch  confidcrations, 
as  are  at  all  times  proper.  But  if  there 
is  any  real  foundation  for  fuch  a  charge 
againft  the  Youth  of  the  prefent  age, 
thefe  difcourfes  will  be  fo  much  the 
more  feaforiable,  and  claim  your  attention 
accordingly. 

I  HAVE  addrefled  you  in  them,  and  en- 
deavoured to  treat  you,  as  reafonable  crea- 
tures. You  will  not,  it  is  hoped,  think 
it  lefs  incumbent  upon  you  to  (hev/  your- 
felves  men  by  your  conduct,  tho'  but 
young,  than  it  was  upon  me  to  treat  you 
as  fuch.     To  the    many  arguments    and 

mo:ivc9 


The  DEDICATION.         xlu 

motives  to  that  end,  ufed  in  thefe  dif 
couifcs,  let  me  here  fubjoin.  that  a  num- 
ber of  you  have  been  bleft  with  a  liberal 
and  learned,  as  well  as  religious  education ; 
and,  that  the  more  is  cxpecl:cd  of  you 
both  by  God  and  man,  on  this  account. 
Take  heed,  my  brethren^that  you  do  not 
any  of  you  difgrace  your  education,  and 
bring  a  reproach  upon  tliat  reipeclable 
fociecy  the  College,  whofe  public  hoii- 
ors  you  have  received,  by  a  conduct  un- 
worthy both  of  that  and  yourfelves  ;  — - 
either  by  a  vicious  and  profligate,  or  even 
by  a  iov/,  fordid  and  vulgar  behaviour. 
In  either  of  which  cafes,  efpecially  the 
former,  you  may  be  affjred,  that  what 
w^ould  othcrv/ife  be  for  your  honor,  will, 
in  the  end,  turn  to  your  Ihame  and  re- 
proach. I  fay  this,  you  know,  as  your 
friend,  not  as  yodr  enemy. 

The  great  regard  and  kindnefs  with 
Vnich  I  have  been  treated  by  your  parents, 
and  the  honoured  and  beloved  people  of 
xny  paftoral  charge  in  general,  lay  meun^ 
der  fome  peculiar  obligations,  not  only 
to  them,  but  to  you  ;  —  to  do  what- 
ever in  me  lies,  to  promote  your  honor, 
your  temporal  and  eternal  good,  li,  there- 
fore. 


xlv         The  DEDICATION. 

fore,  you  fhould  think  my  private  advice 
on  any  particular  occafion,  or  my  good 
wifhes  and  my  prayers  worth  any  thing, 
you  may  depend  upon  having  them  ;  the 
former,  whenever  it  is  asked,  and  the  two 
latter  without  it. 

Let  me  juft  add,  that  if  any  of  you, 
after  hearing,  and  requefting  the  publica- 
tion of  thefe  difcourfes  on  chriftian  fo- 
briety,  fliould  conduct  yourfelves  unfober- 
ly,  unrighteoufly  and  ungodly  in  the 
world,  inftead  of  living  as  the  grace  of 
God  which  has  appeared,  teaches  you  to 
live  ;  thefe  very  frrmons,  and  your  own 
written,  figned  requeil,  will  be  as  fwift 
witnellcs  againft  you:  You  will  be  judged 
out  of  your  own  mouths,  like  wicked 
fervants;  and  condemned,  as  it  v;ere,  under 
your  own  hands  and  feals.  God  forbid, 
that  what  is  now  a  token  for  eood  con- 
cerning  you,  and  a  teflimony  in  your  favor, 
fhould  eventually  be  a  means  of  aggravat- 
ing your  guilt,  and  inflaming  your  con- 
demnation !  As  my  beloved  brethren  I 
warn  you ;  at  the  fame  time  hoping  '*  bet- 
ter things  of  you,  and  things  that  accom- 
pany falvation :"  Being 

Your  finccre  Friend 

Boston,  February  ^^^  Brother, 

1763. 

Jonathan  Mayhcv.\ 


Sermon     L 

Obfervacions  on  Titus  and  the  Epiille  to 
him.  The  defign  and  method  of  the 
followingr  Difcourfes  exhibited.  Re- 
marks  on  the  terms  young  men^  and 
fober-mindcd  :  And,  what  is  implied  in 
exhorthig  them  to  be  fo,  particularly 
fhewn. 

TITUS      II.    6. 

Young  Men  likewife  exhort  to  he  foher- 
minded, 

TITUS,  to  whom  the  apoflle  Paul  wrote 
this  fhort,  but  excellent  epiftle,  is  gene- 
rally fuppofed  to  have  been  converted 
to  the  chriftian  faith  by  his  miniftry  ; 
And  It  is  doubtlefs  with  reference  hereto, that  the 
apolHe  calls  him  "  his  own  fon,  after  the  com- 
mon faith  *".  Titus  being  a  young  man  of 
great  hopes,  when  he  firit  became  a  difciple  of 
Chrift,  St.  Paul  fecms  to  have  hs^d  a  particular 
B  kindQefs 

•  Chap.  i.  4. 


2  Conctrning  Titus  and         SER.  I. 

kindncfs  and  regard  for  him  ;  fomctimcs  taking 
him  with  him  as  his  companion  and  afTiftant 
in  the  kingdom  and  patience  of  Chrift,  while 
he  travelled  from  country  to  country,  to  preach 
his  unfearchable  riches  among  the  gentiles.  It 
appears  from  divers  paflages  in  the  new  tefta- 
ment,  that  Titus  was  a  perfon  of  no  fmall  con- 
fideration  among  the  ChrilHans  of  that  day,  even 
before  he  came  to  refide  at  Crete  ;  being  deputed, 
fometimes  by  one  apoftle  or  another,  and 
fometimes  by  an  whole  church,  to  tranfac^l  affairs 
of  great  importance  to  the  common  caufe  of 
chrifdanity  \  which  trufts  he  fccms  to  have  dif- 
charged  with  great  ability  and  reputation. 

Whether  Titus  went  with  St.  Paul  to 
Crete,  in  one  of  his  peregrinations,  as  feems  mod 
probable  :  And  whether  it  was  by  his,  or  the 
apoftle's  own  mlni(l:ry,  or  by  that  of  fome  other 
perfon,  that  the  gofpcl  was  firft  planted  in  that 
ifland,  is  not  material  at  prefcnt  to  be  inquired, 
or  determined.  It  is  flill  evident  that  they  were, 
on  fome  occafion  or  other,  both  together  at  xS\\% 
populous  ifland  ;  famous  long  before  that  time, 
as  the  fuppofed  place  of  Jupiter's  birth  ;  for 
Minos,  its  juit  king  ;  for  its  labyrinth,  its  hun- 
dred cities,  &c.  It  is  now  more  commonly 
known  by  the  name  of  Candy,  from  its  chief 
city,  founded  by  the  Saracens  ;  and  at  this  day 
fubje<R:  to  the  Turks.  It  is,  moreover,  certain 
that,  at  the  time  when  St.  Paul  and  Titus  were 
together  at  Crete,  there  was  a  confidcrable  num- 
ber of  chriftian  converts  there  ;  who  were,  'tis 
likely,  part  JeU's  by"  birth,    and   part   Gentiles. 

It 


SER.  I.  the  Epijile  to  him,  g 

It  is  ftill  farther  certain,  that  the  apoftle  being 
about  to  depart  from  thence,  left  this  excellent 
perfbn,  who  had  by  this  time  acquired  great 
knowledge  and  experience,  in  Crete,  to  fuper- 
intend  the  affairs  of  the  church  ;  to  regulate 
things  there,  and  particularly  to  ordain  elders, 
or  pallors,  in  all  the  cities  wherein  it  fhould  be 
needful.  "  For  this  caufc  left  I  thee  in  Crete," 
fays  he,  "  that  thou  fliouldcft  fet  in  order  the 
"  things  that  are  wanting,  and  ordain  elders  in 
*'  every  city,  as  I  had  appointed  thee".f  From 
whence  it  appears  that  the  church,  or  churches 
of  Crete,  were  not  hitherto  reduced  to  due  form, 
rule,  or  order ;  moft,  if  not  all  the  cities  being 
deftitute  of  regular,  fixed  pallors,  or  overfeers. 

And  here,  by  the  way,  it  is  natural  to  take 
notice  of  a  groundlefs  conceit  of  a  modern  feft  ; 
to  the  people  of  which,  however,  God  knoweth, 
I  bear  no  ill  will  ;  and  who,  in  fome  other  re- 
lpe6ts,  are  rather  to  be  commended,  than 
blamed.  The  people  ufually  called  Quafes, 
aflfert  that  it  was  never  the  intention  of  Chriit 
the  "  chief  fhepherd",  or  of  his  infpircd  apoftles, 
that  there  Ihould  be  a  certain  order  of  men  fc* 
parated  to  the  gofpel-minillry  ;  or  regularly  fet- 
tled and  ordained  as  pall:ors,  elders,  or  by  what- 
ever other  name  they  are  called,  in  particular 
cities  and  churches.  Upon  which  fuppofition 
let  them,  if  they  can,  give  a  plain  and  d'wcCi 
anfwer  to  the  queflion.  For  what  end  it  v.as, 
that  the  apoftle  Paul  left  llrus  at  Crete  ?  This 
notion  of  the  Quakers  is,  in  fhort,  diametrically 
B  2  repugnant 

t  Chap.  i.  4. 


4  Concermng  Titus  and         SER.  L 

repugnant  to  many  pafTagcs  of  fcripture  ;  and  con- 
trary to  the  known  cuftom  in  the  apollics  days, 
under  their  own  eye  and  dirccf'tion,  as  well  as 
to  the  fentiments  and  pra<5liic  of  all  Chrilfians 
in  general  from  that  time  to  the  prcfcnt, 
the  Quakers  thcmfclvcs  being  excepted,  who 
are  but  a  novel  fetfl:.  The  fuppofcd  novelty  of 
this  feft  would,  however,  be  no  folid  objevftion 
againft  it,  if  its  tenets  and  practices  were  truly 
apoftolic.  For  whatever  bears  this  (lamp  and 
chara<^er,  has  really  the  moft  venerable  antiquity 
on  its  fide  ;  in  comparifon  of  which,  no  other, 
however  gloried  in,  is  of  any  confidcration.  But 
one  need  not  fcruple  to  fay,  that  our  modern 
Quaker-focieties,  meetings  or  affembltes, 
wherein  there  arc  neither  any  flated  paftors,  nor 
facraments,  bear,  in  that  rcfpe(5t,  no  refemblancc 
of  the  churches  planted  by  the  apofUes,  their 
companions,  or  their  immediate  followers.  In  all 
which  churches  in  general,  tlicrc  were  both  regu- 
lar paftors, ciders  (or  biiliops)  and  deacons:  And, 
in  them,  the  facraments  of  baptifmand  the  Lord's 
fupper  were  adminiftred  ;  all  nearly  according  to 
the  prcfcnt  mode  and  practice  of  our  churches  in 
New-England  ;  tho'  I  will  not  prefume  to  fliy, 
exactly  fo  in  every  circumftance. 

St.  Pail  wrote  this  cpillle  to  Titus  very 
foon  after  he  left  him  at  Crete.  As  is  common- 
ly fuppofcd,  it  was  written  by  him  from  Mace- 
donia, about  the  year  of  our  Lord  65  or  66. 
He  tho't  proper,  it  fccms,  at  once  to  fhew  his 
regard  for  Titui,  antl  his  care  for  the  yet-un- 
foimcd,  unregulated  churches  of  Crete,  to  fend 

him 


SER.  I.  the  Eplflle  to  him.  5 

him  this  letter ;  containing  more  pan'icular  cttiinfcls 
and  direftions,  probably,  than  he  had  given  him 
verbally  before ;  that,  by  having  thefe  in  his  hands 
in  wridng,  to  read,  and  to  communicate  to  o- 
thers,  they  might  be  the  more  ftri<5tly  obferVed 
both  by  him  and  the  churches  there,  as  they 
were  rerpe<H:ively  concerned  herein.  And  hav- 
ing reminded  Titus,  as  was  before  obferved,  of 
the  general  defign  with  which  he  left  him  at 
Crete  ;  he  immediately  proceeds  to  give  him  di- 
rections refpc<?ling  the  qualifications  which  he 
was  to  regard  in  the  ciders  or  paf^ors,  to  be  or- 
dained by  him.  "  If  any  be  blamelefs,*'*&c. 
From  whence  (bmc  have  imagined  that  Titus 
himfcif  was  conftitutcd  by  tlic  apodle,  a  bifhop, 
and  the  firft,  of  Crete,  in  that  fcnfc  of  the  word, 
in  which  a  bifhop  is  now  diftinguiflied  from  a 
paftor,  eider  or  prelbyter.  Others,  who  fup- 
pofc  that  in  the  new  teftiment,  there  is  no  fuch 
di^^incHon  of  order  or  otlicc,  made  betwixt  them, 
which  is  an  undeniable  and  manifcft  truth  ;  yet 
fiippnfe  that  Titus  was  a<ftual{y  ordained  and 
fixed  by  the  npo(He  in  that  ofHce,  by  what- 
ever name  it  be  called.  I'hc  firrt:  of  thefe 
opinions  is  certiinly  an  ill-grounded  one  ;  and 
the  latter,  moil:  probably,  a  miftake  alfo.  For 
Titus  was,  in  all  probability,  a  bifliop  of  Crete, 
neither  in  one  nor  the  other  of  thefe  fcnfcs  ;  but 
was  what,  in  fcriptur-e,  is  called  an  "  evange- 
"  liil"  ;  an  ofHcer  quite  di(l:in(51:  from  a  prefl!>ytcr, 
paAor  or  bifiiop  :    which  v/erc  then  the  fame. 

B  3  Do 

*  Chap.  1.  6. 


6  Concerning  Titus  and         SER.  I. 

Do  you  alk  then,  What  is  meant  by  an 
evangelift  r  I  will  anfwer  in  the  words  of  a 
divine,  very  learned  in  matters  relative  to  the 
apoftolic  times,  churches  and  cuftoms.  "  The 
"  cvangelifts  were  a  fort  of  fecondary  apoftles, 
"  who  received  their  do<^rine  and  authority  im- 
*'  mediately  from  the  apofUe^  of  our  Lord  Jcfus 
"  Chrift  :  They  were  not  fixed  bifliops,  or  paf- 
"  tors,  of  particular  churches,  but  watered  the 
"  churches  which  the  apoftlcs  had  planted,  per- 
"  fecHied  what  they  had  left  deficient,  planted 
"  churches  by  their  orders,  or  rectified  abufcs  ; 
*'  carried  and  brought  back  letters  and  meffages" 
[of  importance] ,  "  and  did  all  they  could  to  fup- 
"  ply  the  place  of  an  apoitle,  when  he  was  nc- 
■  *  cefTarily  engaged  elfe\\  here*".  The  account 
'U'hich  we  have  of  Titus  In  the  new  tcftamcnt, 
correfponds  extremely  well  with  this  dcfcriptionof 
an  evangelift  ;  and  he  was,  in  all  probability,  an 
oiRcer  of  that  fuperior  rank,  betwixt  an  apoftlc 
and  a  bifhop,or  prcfbytcr.  And  as  the  apoil:olic 
office,  in  the  highelt  and  propcrefi:  fenfc  of  it,  wa^ 
difcontinucd  when  the  apoliles  perfonally  died  ; 
fo,  according  to  the  defcription  of  an  eNangcHil: 
before  given,  the  latter  office  miiil:  have  alfo  been 
difcontinucd  with  the  other  ;  i.  e.  in  fuch  fort, 
that  no  cvangelift,  in  the  highefl:  and  ftricfteft 
fenfe,  could  be  appointed,  when  there  was  no 
apoftlc  furviving  to  appoint  him.  But,  this  not- 
withftanding,  there  is  no  reafon  to  doubt  but 
that  the  bifhops,  pallors  or  prcfbytcrs,  who  fur- 
vived  the  apoiHes,  had   fufiicient  authority,    not 

only 

•*  Dr.  GaoRCE  Benson,  the  Author's  learosd  friend  and  corrcf- 
♦oodent,  i.i-iy  dcc^vicJ. 


SER.  L  the  Eptftk  to  hinu  7 

only  to  preach  themfelveg,  but  to  ordain  others, 
for  the  defence  and  propagation  of  the  gofpel. 
And  the  miniftcrs  of  the  gofpel  at  this  day,  by 
whatever  name  or  title  they  are  called,  have  ftill 
both  thefe  powers  united  in  them  ;  unlefs,  per* 
haps,  fome  of  them  have  renounced  one  of  them, 
by  putting  themfelves  into  a  Ikte  of  fcrvile  de- 
pendence upon,  and  fubje<5lion  to,  thofe  who 
have  no  right  to  "  lord  it  over  God's  heritage",J 
of  them.  Be  that  as  it  may,  the  church  of  Ghrift, 
which  is  his  body,nevcr  was,  nor  will  be,  fo  for- 
faken  of  its  head,  as  not  to  have  within  itfelf,as 
derived  from  him,  fufficient  power,  fufficient  au- 
thority, for  appointing  all  officers  nccelTiiry  for 
itsfupport;  and  alfo  for  "  making  incrcafe  of  the 
body,  by  that  Vv  hich  every  joint  fiipplicthjto  the 
edifying  of  irfclf  in  love".  § 

The  remaining  part  of  the  firfl  chapter  of 
this  cpilHe,  is  taken  up  with  the  proper  qualifica- 
tions for  an  elder,  or  chriiHan  bifiiop ;  with  hints 
at  fome  vain  talkers  and  deceivers,  efpecially  thofc 
oi-  the  circumtifion  ;  and  wirli  remarks  on  the 
general  character  of  the  Cretians,  which  was  pro- 
bably much  better  knov»'n  to  the  apolHe  than  to 
Titus  ;  r^nd  yer  very  needful  for  the  latter,  who 
was  to  refide  among  them  for  a  time,  to  be  well 
apprifed  oi'^. 

But,  whether  Titus  v/ere  left  at  Crete  as  an 
evangcliii:,  or  as  a  prefbyrcr  of  prime  di(Hn6tion  ; 
or  even  tho'  it  v.ere  in  the  capn city  of  a  bifhop  in 
the  more  modern  and  unfcriptural  fenfe  ;  yet  it 
muft  flill  be  remembered,  that    he' was   to  be  a 

B    4  riiEACJI-THG 

X    I  Pet.  V.  5.  \    tph,   17,   46, 


•8         Concerning  Titus  and        SER.  I. 

PREACHIKG  One  ;  not  merely  to  ordain  others 
to  that  laborious  fervice,  and  to  overfee  them 
therein.  For,  in  the  fecond  chapter  of  the  epif- 
tle,  the  apoftle  proceeds  to  give  him  forae  direc- 
tions concerning  the  difcharge  of  that  duty  ;  and 
the  regard  which  he  was  therein  to  have  to  per- 
fons  of  different  ages,  fexes,  and  ftations  in  life  ; 
admonifhing  him  to  adapt  hisinfl:ru<ft-ions  to  them 
re(pe(5tively.  Alluding  to  the  deceivers,  and  vain 
talkers,  fpoken  of  In  the  former  chapter,  he  be- 
gins the  fecond  thus  :  "  But  fpeak  thou  the 
"  things  which  become  found  dodrlrinc."  And, 
'what  things  thofe  are,  we  will,  if  you  pleafe, 
leave  the  apoiUe  to  explain  for  himfclf ;  as 
he  docs  in  the  following  verfes.  He  immedi- 
ately fubjoins  ;  "  That  the  aged  men  be  fober, 
"  grave,  temperate,  found  in  faith,  in  charity, 
"  in  patience."  Thcfe  then,  are  fome  of  the 
things  which  become  found  doftrine.  What 
are  the  others  I  — "  The  aged  women  likcwifc, 
"  that  they  be  in  behaviour  as  bccometh  holi- 
"  nefs;  notfalfe  accufers^',not  given  to  much  wine, 
"  teachers  of  good  things."  —  Of  what  good 
things  ?  —  "  That  they  may  teach  the  young 
"  -women  to  be  fobcr,"  as  the  apoflle  goes 
on  ;  "  to  love  their  husbands,  to  love  their 
"  children,  to  be  difcretc,  chailc,  keepers 
"  at  home,  good,  obedient  to  their  own  huf- 
''*  bands,  that  the  "  word  of  God  be  not  blaf- 
"  phcmed."  But  how  v/erc  the  eider  women  to 
teach  the  younger  fuch  good  things  as  thefe  I 
Doubtlefs,  by  their  own  exemplary  pracftice,  and 

private 

»  lo  the  Ongina^  "  net  Devils". 


SER.  I.  the  Epiftle  to  hm.  9 

private  court fels,  as  opportunity  prefented  :  For 
the  apoftle  allowed  not  women,  except  infpired, 
to  teach  in  any  other,  or  more  public  manner^. 
Thus  it  is  then,  that  the  elder  women  were  to 
teach  the  younger  thefe  excellent  things ;  amongft 
which  are  good  Oeconomy,  and  a  prudent,  dif^ 
Crete  and  virtuous  behaviour  in  their  families  • 
as  for  other  reafons,  fo  particularly,  left  "  the 
"  word  of  God  fhould  be  blafphemed"  :  i.  e. 
left  the  gofpel  of  Chrift  fhould  fall  under  the 
contempt  and  reproach  of  men,  by  reafon  of 
the  ill  condu(5t  of  women  profefling  godlinefs ; 
wheth  I  old  or  young. 

T  ■ :  r.  apofUe  goes  on  ;  "  Young  men  likewifc 

"  r     -rt  robe  fober-mindcd".     And  he  imme- 

di  :bjoins  [ver.  7.]  "  In  all  things  ftiewing 

'  'fa  pattern  of  good  works",  &c.  Intlmat- 

]  ritus  tlie  great  importance,    the  abfolute 

.^j.        ty,  of  taking  heed  to  himfclf,  as  well  as  to 

.Ifi  doctrine  ;  and  of  being  an  example  of  that 

\\ht:  riety,   that  godly  and  virtuous  convcrfation, 

v'hich,  by  his  preaching,  he  wae  to  recommend 

o  others.     The  apoftle   then  confiders  the  ftate 

and  duty  of  fcrvants  ;   enjoining  Titus  to  teach 

thcin  "  to  be  obedient  unto  their  own  mafters, 

"  and  to  pleafe  them  well,  &c.  that  they  might 

"  adorn  the  doctrine  of  God   our  Saviour  in  ail 

"  things".     And    thefe  duties    of  the  old  and 

young,  male  and  female,   bond  and  free,  the  a- 

poftle  fuggefb  to  Titus,  fhould  be  inforced  upon 

them  refpeftively,   by  motives  drawn  from    the 

the  nature  and  dcfign   of   the   gofpel  of  God's 

grace." 

§  See  1  Cor.  ^liy.  34.  and  i  Tim.  ii   ii,  12. 


10         Coficenmg  Thus  and      SER.  t 

grace."  "  For  the  grace  of  God  that  bringetli 
**  falvat'ion  unto  all  men",  [fo  k  might,  and,  I 
think,  ought  to  be  rendered]  "  hath  appeared  ; 
**  teaching  us,  that  denying  ungodlinefs,  and 
"  worldly  lufts,  we  fhould  live  fobcrly,  rightc- 
**  oufly  and  godly  in  this  prefent  world ;  looking 
**  for  that  blelTed  hope,  and  the  appearing  of  the 
"  glory  of  the  great  God,  and  our  Saviour  Jefus 
*'  Chrift  ;  who  gave  himfelf  for  us, that  he  might 
"  redeem  us  from  all  iniquity,  and  purify  unto 
**  himfelf  a  peculiar  people,  zealous  of  good 
**  works.  Thefe  things  fpeak  and  exhort,  and  re- 
"  buke  with  all  authority.  Let  no  man  dcfpifc 
"  thee."     Thus  ends  the  chapter. 

And  from  this  curfory  view  of  the  chapter, 
we  may  form  a  good  general  idea  of  what  the 
apoftle  intended  in  the  beginning  ofit,by  "  found 
doftrine",  and  the  "  things  which  become  it"  : 
viz.  more  efpecially  the  plain,  obvious,  and  in- 
difputable  doctrines  of  the  gofpcl,  refpcfting  the 
redemption  of  mankind  by  the  Son  of  God,and 
his  appearing  in  glory  hereafter  to  judge  the 
world  ;  together  with  the  practice  of  fobricty, 
rlghteoufnefsandgodlinefs ;  thofcduties,thc  excel- 
lency and  the  obligation  of  which,  are  in  (bine 
meafure  apparent  from  the  light  of  nature,  tho 
more  clearly  made  manifeil:,  and  more  forcibly 
taught,  in  the  gofpel  of  the  grace  o^  God  ;  in 
the  fiith  of  which  they  arc  to  be  performed.  And 
this  account  of  the  things  which  become  found 
do^ftrine,  may  receive  both  illuilration  and  confir- 
mation from  the  fame  apoille's  firft  cpiftle  to 
Timothy,  written  on  a  fmiilar  occafion  with  this 

to 


SER.  I.         ihe  Epijile  to  htm.  1 1 

to  Titus —  "  The  law  is  not  made  for  a  righte- 
"  ous  man",  fays  he,  "  but  for  the  lawlefs  and 
*'  difobedient,  for  the  ungodly  and  for  finners, 
"  for  the  unholy  and  pfophane,  for  murderers  of 
"  fathers,  and  murderers  of  mothers,  for  man- 
*'  flayers,  for  whoremongers,for  them  that  defile 
"  themfelves  with  mankind,  for  men-ftealers,  for 
"  liars,  for  perjured  perfons,  and  if  there  be  any 

"  OTHER    THING   THAT    IS     CONTRARY     TO 

"  SOUND  DOCTRINE,  acccording  to  the  glori- 
*'  ous  gofpcl,"  '^  &c. 

Here  then,  you  have  the  Apoftle's  idea,  both 
of  th-  things  which  become,  and  which  are  con- 
trary o,  found  doftrine.  But,  alas  !  how  difFe- 
rent  a  conception  have  many  perfons,  concerning 
^{le  gofpel,  its  great  defign,  and  the  things  which 
;l^Gcome  found  doftrine  ?  Are  there  not  multitudes 
iu  the  countries  fubje<fled  to  the  papal  tyranny, 
who  think  that  the  things  which  more  eipecially 
become  fuch  doctrine,  arc,  telling  beads,going  on 
pilgrimages,  crofllng  themfelves,  kifling  and  wor- 
fnipping  images  ;  and  other  fuch-like  foolifh  and 
abominable  praftices,  many  of  which  are  direftly 
contrary  to  found  doflrine  ?  And  among  the 
proteitants,  the  reformed,  are  there  not  many, 
in  v.hofe  yet-depraved,  and  un-reformed  opinion, 
fome  of  the  appendages,  and  the  circumlfantials 
oi  religion  at  beft,  have  ufurped  the  higheft  place 
and  eltimation,  as  the  things  that  more  particu- 
larly become  found  do<^rine  ;  while  the  iniinite- 
ly  iv  ore  important  and  indifpenfable  duties  of 
morality  are   dcfpifed,  perhaps,  as  "  weak  and 

beggarly 
•  I  Tim.  i.  9;  lO,  ii. 


1 2         Concerning  Titus  and      SER.  I. 

beggarly  elements"?  Are  there  not  many  prote- 
ftants,  in  whofe  yet-un reformed  and  depraved 
judgment,  hardly  any  thing  merits  the  honour- 
able appellation  of  found  doftrinc,  befides  the 
fubtleties  and  refinements  of  fpeculativc  men, 
refpefting  certain  abftrufe^  and,  at  bcft,  very 
doubtful  points  ? — •  Such  as,  One  may  fifely  fay, 
very  few  people  can  even  underftand,  and  fewer 
ftill  were,  probably,  ever  the  better  for  ;  tho'  it 
is  likely  very  many  have  been  the  worfe :  If 
not  the  worfe,  merely  by  believing  them,  yet  by 
getting  their  minds  foured  about  them,  and  em- 
bittered againft  their  chrilHan  brethren,  who  were 
fo  unhappy,  or,  perhaps  more  properly,  (o  hap- 
py, as  not  to  fee  with  their  eyes.  For  my  own 
part,  I  cannot  but  think  it  much  more  fafe  to 
form  my  conceptions  of  found  do6lrine,  and  the 
things  which  become  it,  by  this  apoftolical  account 
thereof,  than  by  the  writings  of  any  uninfplrcd, 
felf-conccited  and  arrogant  men  whatfoever : 
Efpecially  men,  who  were  hardly  ever  eafy,  but 
when  they  were  either  coiningTome  new,  unfcrip- 
tural  definitions  and  diftiiicftions,  in  the  ungoldon 
mint  of  their  own  brain,or  imperioufly  impofing 
this  droffy,  counterfeit  coin  upon  their  neigh- 
bours ;  hereticating  and  perfecuting,  curfmg  and 
murdering  alt,  who  would  not  receive  it  as  true 
and  genuine,  unlefs  \\\\cn  fiynetlmig  elfe  proved  a 
more  efficacious  reftraint  with  them,  than  either 
the  fear  of  God,  or  the  love  of  man  :  endea- 
vouring to  engage  heaven  and  earth,  and,  with 
more  fuccefs,  probabiy.to  move  hell  in  their  quar- 
rel ; 


SER.  L  the  Epijile  to  him.  1 3 

rel*;  aflertlng  that  their  fpiritual  coin,  for  which, 
good  men !  they  defircd  onl  j  worldly  honors,  and 
pcrifhing  gold  in  exchange,  was  the  true  riches, 
and  evidently  bore  an  hcavenly,divine  impreflion  ; 
While  thofe  to  whom  they  would  put  it  off, 
purely  for  their  eternal  benefit,  could,  alas  poor 
blinded  men  !  difcern  upon  it  no  image  or  fuper- 
fcription  more  facred  and  verirrable,than  the  mere 
terreftrial  one  of  the  mortal  coiners  ;  the  image 
of  the  earthly,  not  of  the  heavenly  Adam. — 
O  deteftable  hypocrify  and  villany  ! —  Such  in 
fa6l  were  both  the  fpirit  and  the  practice  of  many 
of  thofe  men,  who  are  now  followed  by  multi- 
tudes of  protefbnts,  as  the  greateft  luminaries, 
of  the  chriftian  church  fince  the  apoftles  days, 
and  the  preachers  of  "  found  doctrine",  by  way 
of  diftinftion  from  others,  at  leaft  as  learned, 
and  of  a  far  more  peaceable,  pious  and  virtuous 
converfation  ;  which  is,  indeed,  paying  thefe  re- 
puted unfound  men,  but  ^  very  indifferent  com- 
pliment. 

But,  to  return  to  the  apoftle  and  his  epiftle, 
from  thofe  who  were  fo  unUke  him  both  in 
doctrine  and  manners : — ^His  epiiHe  having  been 
written  with  a  view  to  dire<5t  Titus  in  his  beha- 
viour as  a  miniiter  of  the  golpel ;  and  particu- 
larly, though  not  primarily,  rcfpccting  that 
material  branch  of  his  duty  as  fuch,  his  doftrine, 
or  preaching  ;  the  particular  directions  relative 
hereto,  arc  douhtlefs  obligatory  upon  the  preach- 
ers ol-  the  gofpel  in  fuccecding  ages  ;  as  is,  ac 
teali:  generally,  allowed.    And,  by  the  way,  how- 

e\cr 

*  F!c;^Lcr:  (j  nequeo  Superos,  AcheronU  mofcbo.         JE».  vii. 


14         Concermffg  Titus  a^id      SER.I. 

ever  fuperior  Titus  may  be  fuppofed  to  have  been  In 
fome  rerpe6]:s,  to  any  or  all  of  the  miniftcrs  of 
the  gofpel  at  this  day  ;  yet  the  directions  given 
him  by  the  apoftle,  are  given  with  fuch  an  air, 
in  fuch  a  manner,  as  fuppofes  him  to  have  been 
only  on  a  level  with  them  in  another,  viz.  as  an 
uninfpired  man,  who  was  to  recei\  e  the  doftrine 
which  he  preached,  and  the  rules  to  be  obfcrvcd 
by  him,  immediately  from  the  apoftle,  not  from 
the  Spirit  of  God,  who  Ipake  in  and  by  him. 
I  think  myfelf,  therefore,  (one  of  the  leaft  con- 
fiderable,  indeed,  of  thofe  who  have  the  honor 
to  fuftain  this  facred  office)  obliged  to  preach 
found  doctrine,  and  the  things  which  become  it, 
according  to  this  account  and  reprefentation  there- 
of, in  all  its  branches :  But  fhall  now  confine 
myfelf  to  that  fmgle  point,  to  which  my  text 
relates  ;  the  "  exhorting  young  men  to  be 
fober-minded". 

It  has  been  the  remark  of  many  perlbns,and, 
I  fuppofe,  not  wholly  without  foundation,  that, 
amongft  my  honoured  and  beloved  hearers  of 
this  fociety,  there  is  a  pretty  large  proportion  of 
'*  young  men"  ;  a  larger  proportion,  perhaps, 
than  in  moftof  the  other  afTemblies  in  the  town. 
I  can  truly  fay,  I  am,  as  it  is  certainly  my  duty 
to  be,  tenderly  concerned  for  their  intereft,  re- 
putation and  honour  ;  for  their  real  good  in  this 
world,  as  well  as  their  eternal  happinefs  in  the 
other.  And,  tho'  I  have  not  been  unmindful 
of  them  in  times  palt  ;  yet,  methinks,  it  will  be 
no  more  than  a  proper  piece  of  rcfpcCl,  and 
mark  of  my  unfeigned  love  and  regard  to  them, 

if 


SER.  I.         the  Epijile  to  hwu  1 5 

if  I  adapt  and  devote  a  number  of  difcourfes  more 
particularly  to  their  fervice,  agreeably  to  the  apos- 
tolic injunction  in  the  text.  This  is  what  is  pro- 
pofed  ;  and  may  almighty  God,  by  his  bleffrng, 
render  thefe  difcourfes  as  truly  ufeful  and  falu- 
tary  to  them,  as  they  are  fmcerely  defigned  for 
that  end  ! 

After  fome  remarks  on  the  principal  temis 
in  the  text,  the  method  which,  by  divine  per- 
mifTion  and  affiftance,  will  be  purfued,  is  as  fol- 
lows.    It  is  intended. 

First,  Somewhat  diftinClly  to  explain  to 
my  young  brethren,  the  nature  of  that  fobriety 
which  is  ipoken  of  in  the  text  ;  and  to  reconi'- 
mend  it  in  a  curfory  way. 

Secondly,  To  point  out,  particularly,  fome 
of  the  many  fins,  follies  and  criminal  excelfes, 
which  are  repugnant  to  it  ;  and  againit  which 
young  men  efpecially,  may  need  to  be  cautioned. 

Thirdly,  It  is  propofed,  more  largely  and 
diftin6tly,to  exhort  them  to  this  fobriety  of  mind, 
and  to  diffwade  them  from  the  contrary.     And, 

Fourthly,  To  fhew  them  the  extreme  fol- 
ly and  danger  of  delaying  to  be  fober-minded, 
till  they  are  farther  advanced  in  yca|;s ;  the  com- 
mon, and  often  fatal  error  of  the  young. 

Let  me  make  fome  remarks  on  the  princi- 
pal terms  of  the  text,  before  I  proceed  to  the 
main  defign,  as  rcprcfcntcd  above.         And, 

I.  The 


l6       The  Terms  of  the  Text       SER.  I. 

I .  Th  e  perfons  who  are  to  be  thus  exhorted, 
are  "  young  men."  It  may  not  be  amifs  juft  to 
obferve  here,that  what  is  tranflated  young  men,in 
two  \vords,is  only  one  in  the  original:  the  "young", 
or  "  younger",  in  the  plural  number,with  a  maf- 
culine  termination  to  denote  the  fex  intended  ; 
there  being  nothing  befides  this  termination,  to 
warrant  the  addition  of  the  word  "  men,"  as 
in  our  common  tranflation  :  with  which,  how- 
ever, I  would  not  be  thought  to  find  any 
fault  on  this  account.  For  the  original  word  is 
in  general  well  enough  rendered  thus.  Under 
this  term,  or  thefe  terms,  [young  men]  may  be 
comprehended  all  perfons  of  that  fex,  between 
children,  and  thofc  whom  we  commonly  call 
middle-aged  perfons. 

Human  life,  or  the  age  of  man,  has  been 
varioufly  divided.  One,  and,  I  believe,  a  pretty 
undent  method  of  dividing  it,  is  into  four  pe- 
riods ;  VIZ,  childhood  and  youth,  complete,  per- 
fe<^  manhood,  and  old  age.  Thofe  who  divide  it 
thus,rcckon  the  ftate  of  childhood,from  the  birth 
to  fourteen  years  ;  of  youth,  from  fourteen  to 
about  twenty  fi\e ;  of  complete,  perfeft  manhood, 
from  twenty  five  to  fifty  ;  and  of  old  age,  from 
thence-forward  till  death  ;  whether  that  come  at 
the  end  of  thrcc-fcore years  and  ten,  or,  by  reafon 
of  ftrcngth,  not  'till  fourfcore  years ;  or  tho'  people 
ihould  live  IHll  longer  "  in  labor  and  forrow.f^ 

According  to  this  divifion  of  human  life, 
you  perceive  that  all  betwixt  fourteen  and  twenty 
five  years,  are   to   be  reckoned  in  the  clafs  of 

young 

:|;  Pfa!m  xc.  lO. 


SER.  I.         particularly  explained,         17 

young  men.  And  as  to  thcfewho  either  a  little 
fail  fhort  of,  or  exceed  thefe  years  ;  they  may 
yet  well  enough  be  comprehended  in  the  text, 
under  the  denomination  of  young  men.  Neither 
the  holy  fcriptures,  nor  m.oral  difcourfes  in  gene- 
ral, aim  at  precifion  in  fuch  matters  as  thefe.  It 
would,  indeed,  be  no  better  than  trifling,  to  in- 
fift,  in  difcourfes  of  this  kind,  upon  the  punftilio 
of  a  few  wrecks,  months,  or  even  years. 

It  may  be  farther  remarked  here,  that  when, 
in  common  difcourfe,  ^\t  fpeak  of  young  men,  we 
often  mxcan  thofe  that  are  in  a  (ingle  ftate,  or  the 
unmarried,  in  contradillinfticn   from  the   mar- 
ried, tho'  SOME  of  the  former  are  older  than 
many  of  the   latter.     But   the  apoftle  does  not 
appear  to  fpeak  of  young   men  in  this  reflrained 
fcnfe,  excluiively   of  the  niarried  ;  but  rather  to 
include  both  ;  tho'  he  might   probably  have  a 
more  particular  view  to   the  former.     That  he 
does  not  fpeak  of  the  unmarried  by  way  of  dif- 
tindion  from   the   married,  is  at  leafi:  probable 
from  what  he  had  juft  before  faid  concerning  the 
young  women,  as  he  calls  them  ;  [vcr.  4.]  fome  of 
whom  he,  neverthclcfs,  fuppofes  to  be  married,  to 
have  hufbands,  and  children  :  '*  That  they  may 
*'  teach  the  young  w^omen  to — love  their  hufbands, 
*'  to  love  their  children,  &c."  From  hence  it  may 
be  naturally  inferred,  that  the  apofUcj  In  the  next 
verfe  but  one,  fpeaking  of  young  men,   did  rot 
Intend  to  be  underflood  of  the  unmarried  only  : 
Efpecially  if  it  be  confidered  that  fome  of  thefe, 
who  have  never  entered  into  that   ftate   of  life, 
which  he  fays  "  is  honorable  in  all/'  inftead  of 
C  being 


1 8         The  Terms  of  the  Text        SER.  L 

being  young,  arc  indeed  old:  At  lead:  this  is  the 
cafe  among  us  at  this  day — However,  as  was 
intimated  before,  the  apofHe  may  naturally  be 
fuppofed  to  have  had  the  unmarried  more  efpe- 
cially  in  his  eye  ;  as  being,  perhaps,  at  once  the 
greater  number,  and  (landing  in  fome  peculiar 
need  of  fuch  an  exhortation  to  fobriety 

It  is  accordingly  defigned  to  accommodate 
my  difcourfcs  upon  this  fubjedt,  more  particularly 
to  thofe  whom  we  commonly  mean  by  young 
men,  or  the  unmarried.  But  this,  it  is  hoped, 
will  not  prevent  others,  the  married,  and  even 
the  aged  of  both  fcxes,  from  reaping  fome  benefit 
from  them.  For,  as  fobriety,  virtue,  or  true  re- 
ligion, is  one  uniform  thing,  in  which  all  perfons, 
of  whatever  age,  fex,  or  condition,  are  concerned  ; 
fo  whatever  is  faid  upon  this  univerfally-intcrefl:- 
ing  fubje<fl,  if  faid  with  tolerable  propriety,  m.ay 
be  in  fome  meafure  for  the  edification  of  all  in 
general,  tho'  it  be  moft  particularly  adapted  and 
dire<5led  to  "  young  men."      But, 

2.  It  will  be  proper  to  give  you  here,  a  brief 
explanation  of  the  term  "  fober-minded"  ;  and, 
hereby,  fome  general  idea  what  that  is,  to  which 
the  apoftle  would  have  young  men  exhorted. 

Tn  E  original  word  and  its  derivatives  are  ufed, 
fometimes  in  a  more  narrow  or  retrained,  and 
fomctimes  in  a  more  extenfive,  coniprehenfive 
fenfe.  When  ufed  in  the  former,  they  may 
fignify,  and  are  tranflated,  grave,  chaile,  tem- 
perate ;  in  oppofition  to  lightnefs,  leudncfs,  and  an 
immoderate  indulgence  of  ihe  fenfual  appetites. 
They  are  ufed  in  fuch  a  reftrained  fenfe,  even  in 

fevei  aj. 


SER.  I.         part'icularly  explained,         ic^ 

fevcral  places  of  this  fame  chapter ;  of  which  It 
is  iinnecelTary  to  give  particular  inlknces.  And 
in  the  like  refrraincd  fcnfe  the  Englifh  word 
"  fober,"  is  often   ufed. 

But  the  original  may  well  bear  a  much  more 
comprehenfive  meaning.  It  may  fignify,  to  be 
of  a  "  found  mind"  in  general ;  to  have  an  en- 
lightened, a  well-informed  and  healthy  mind  ;  a 
mind  rightly  difpofed  ;  apropertempcr,  a  duly  re- 
gulated will  and  affedions,  accompanied  by  a  cor- 
refponding  external  behaviour:  in  oppolition  to 
an  erroneous,  ignorant  mind;  a  blind  and  de- 
praved, a  carnal  or  flefhly  mind  ;  a  mind  fet  upon 
folly  and  vanity  ;  a  diforderly,  unruly  will  and 
affe^lions ;  and  thofe  evil  practices,  which  are  the 
natural  fruit  and  confequence  of  having  a  mind 
thus  darkned  and  corrupted.  The  original  word 
will  very  eafily  and  naturally  bear  fuch  an  ex- 
tenfive  fignificaticn  as  this,  f  And  there  is  the 
more  realbn  for  undcrftanding  it  thus  in  the  text, 
becaufe  the  apoftlc,  directing  Titus  as  to  his  mi- 
nilterial  application  to  young  men,  fums  all  up  in 
this  fmgle  word,  that  he  fhould  exhort  them  to 
be"  fober-minded  :"  Whereas  he  branches  out 
into  feveral  particulars,  in  what  he  fays  with  refe- 
rence to  aged  men,  aged  women,  and  young 
women,  in  the  preceeding  context ;  and  to  fer- 
vants,  in  the  verfcs  following.  From  hence  it 
appears  pretty  evident,  that  this  fmgle  word  was 
defigned  to  comprehend  a  great  deal  in  it ;  in 
fliort,  every  thing,  in  cftefl,  to  which  young 
C  2  men 

f  SopHRONEiN,  fobrlus  e/Te,  fapere,  vel  fana  mente  efle  prae- 
ditus.     SoPHRONisMos,   fanitas    anirni,  fapientia.    Vid, 
■      2  Tim  .1.  7.—"  a  found  mind." 


7.0        The  Terms  of  the  Text        SER.  I. 

men  need  to  be  exhorted.  I  therefore  under- 
ftand  It  much  in  the  fame  latitude  and  extent, 
that  Solomon  commonly  ufes  the  word  wifdom, 
in  his  writings,  viz.  as  comprehending  true  reli- 
gion in  general,  both  in  principle  and  practice ; 
allowing  only  for  the  difrcrcncc  of  times  and  cir- 
cumftances,  or  of  the  difnenfitions  which  Solo- 
mon and  we  are  under: — He  under  the  Mofaic, 
and  we,  the  Chriftian. 

3.  The  next  thing,  and  all  that  is  farther  ne- 
celTary  to  be  confidercd,  for  the  explanation  of 
the  text,  is  the  manner  of  addrefs  which  the 
apoftle  enjoins  Titus  to  ufe,  exprelTed  by  the  word 
"  exhortation." — Young  men  likewife  "  exhort," 
Sec.  And,  what  this  implies  and  fuppofes  in  it, 
may  appear  from  the  following  obfervations. 

(i.)  Exhortation  differs  widely,  in  the 
-nature  and  idea  of  it,  from  conwiandhig^  impe- 
rioufly  injoining  a  thing  upon  another,  or  au- 
thoritatively requiring  it,  as  a  mafter  may  com- 
mand, injoin,  or  require  any  thing  of,  his  fervants. 
The  minillers  of  the  gcfpel  have  no  fuch  autho- 
rity as  this  over  old  or  young.  Even  theinfpired 
apojftles  claimed  no  fuch  power ;  declaring  that 
they  had  no  dominion  over  the  faith  of  others  : 
And  they  particularly  admonifh  other  miniflers, 
not  to  behave  thcmfelves  as  *'  lords  over  God's 
heritage." 

(2.)  Ministerial  exhortation  differs,  on 
the  other  hand,  from  merely  requejilng  fome- 
thing  of  another,  or  rxprcfling  a  (imple  defire  of 
it.  One  perfon  may,  in  numberlcfs  inftanccs,  ex- 
prcfs  a  dcfire  that  another  would  do  this  or  that, 

and 


SER.  L         particularly  explained.  2 1 

and  yet  not  exhort  him  to  It.  For  example,  if 
a  poor  man  fhouki  make  known  his  wants  to  his 
neighbour,  and  afk  an  ahiis  of  him,  no  one 
would  call  this  "  exhorting"  him  to  be  charitable, 
or   merciful. 

(  3 . )  Christian  and  minifterial  cxhortatloi> 
implies  in  it,  reafoning,  urging,  and  endeavouring 
to  perfwade,  by  theufe  of  fuch  arguments  as  are 
adapted  to  touch  the  confcience,  to  move  the  will, 
and  to  excite  people  to  the  performance  of  w^hat 
is  confidercd  as  their  duty,  or  that  which  they 
ought  to  do;  preflingituponthem  with  earneftnefsj 
and  a  proper  pathos,  as  being  of  great  importance* 
So  that  the  manner  of  addrefs  expreffed  by  the 
word  exhortation,  is  a  medium  betwixt  command- 
ing and  fimply  defiring  a  thing  ;  the  former  of 
which  fuppofeth  fuch  an  authority  as  no  minl- 
fter  of  the  gofpcl  has,  and  the  latter  of  which 
implies  nothing  more  than  what  a  child  might 
do  as  well  as  an  apoitle. 

(4.)  The  ufe  of  exhortation,  as  now  explain- 
ed, iuppofes  men,  even  the  young,  to  be  reafon- 
able  creatures ;  capable  of  underftanding  what  is 
faid  to  them  ;  of  feeing  the  force,  and  feeling 
the  weight,  of  rational  arguments ;  and  fo,  of 
being  influenced  by  them.  No  man,  in  the  due 
exercife  of  his  own  reafon,  employs  it  in  giving 
exhortations  to  irrational  creatures  ;  to  fuch  as 
are,  in  their  own  nature,  incapable  of  being 
wrought  upon,  or  moved  by  fuch  means  ;  on  a 
ftock  or  a  ftone,  on  the  horfe  or  mule,  which 
have  no  underflandlng.  The  end  of  exhortation 
is  to  move,  to  incline  the  will,  by  offering  pro- 
C  3  per 


22        The  Terms  of  the  Text        SER .  I. 

per,  intelligible  motives  and  arguments  to  the 
underftanding,  or  confcience ;  as  was  faid  before. 

(5".)  Exhorting  young  men  or  others,  to 
be  fober-minded,  fuppofes  that  they  need  it,  by 
reafon  of  fome  natural  or  adventitious  averfion,  or 
dllinclination  thereto  :  At  Icalt  it  fuppofes,  that 
they  need  further  information  ;  and  to  have  mo- 
tives, or  arguments  fet  before  them  m  a  ftronger 
light;  fo  as  to  touch  their  hearts,  and  give  a  pro- 
per turn  to  their  will  and  affections.  For  there 
would  be  no  room,  at  leaft  no  occafion,  for  ex- 
hortation, if  their  minds  were  fuppofcd  to  be 
already  properly  informed,  and  their  wills, 
hearts,  and  affections  under  due  regulation;  fuch 
as  they  ought   to  be  under. 

(6.)  Such  exhortation  does  not,  however, 
fuppofe  that  the  great  end  or  dcfign  of  it  is  to  be 
anfwered,  merely  by  its  own  power,  force,  or 
energy,  independently  of  the  blefling  and  grace 
of  God  concurring.  What  it  really  fjppofes,  as 
■was  faid  before,  is,  a  reafonable  creature,  or  a  pro- 
per fubjeCt,  a  free,  moral  agent,  one  naturally  ca- 
pable of  undedhmding,  and  being  influenced  by 
rational  motives  ;  and,  at  the  fime  time,  one  that 
needs  inftruClion  and  excitement,  in  rcfped  of 
fome  natural  or  adventitious  darkncfs  of  mind, 
or  irregularity  of  the  will  and  affections.  But, 
whether  the  bell-adapted  exhortations  that  man 
can  give,  fhall  be  effectual  in  the  event,  to  anfwer 
the  propofed  end,  depends  upon  God.  For  it  is 
not  without  his  gracious  influence,  that  thefe  ar- 
guments will  actually  fo  touch  the  heart,  as  to 
produce  their  dcfigncd  effect t;  however  rational  or 

fcriptural 


SER.  I.         particularly  explained.         2  j 

fcrlptural  they  may  be.  There  Is  really  no  true 
fobriety,  no  good  fruit,  no  increafe,  no  fpiritual 
harveft,  befides  that  which  God  giveth,  even  tho* 
a  Paul  planteth,  and  an  Apollos  watereth :  As, 
indeed,  there  is  not  any  fruit,  any  harveft  pro- 
duced even  In  the  natural  world,  without  his 
fecret  energy  and  blefling,  however  diligent  or 
fkiiful  the  hufbandman  may  be. 

(7.)  Christian  and  minifterlal  exhortation 
implies  in  it,  a  kind,  friendly  and  courteous 
manner  of  addrefs,  in  opposition  to  a  rough, 
haughty  and  imperious  one.  The  apoftlc 
well  knew,  that  it  was  by  gentle  and  paternal 
treatment,  rather  than  by  harilmefs,^  rigor  and 
fc verity,  that  young  men  are,  by  the  blelling  of 
God,  to  be  made  fobcr-minded,  virtuous  and 
good.  He  therefore  direds  Titus  to  "  exhort" 
them  to  be  fo.  The  fame  apoftlc  in  his  firft 
cpiftlc  to  Timothy,  written  with  the  like  gene- 
ral defign  with  this  to  Titus,  particularly  enjoins 
upon  him  a  rcfpcftful,  courteous  and  obliging 
manner  of  treating  all,  both  the  old  and  young 
of  both  fexes.  "  Rebuke  not  an  elder,"  fays 
he,  (by  an  elder,  here,  doubtlefs  meaning  an  old 
man  only,  not  a  paftor  or  biftiop)  ''  but  entreat 
"  him  as  a  father  ;  and  the  younger  men  as 
*'  BRETHREN;  the  elder  women  as  mothers, 
"  the  younger  as  fiftcrs,  with  all  purity."  And  in 
his  fecond  epiftle  to  the  fame  perfon,  he  gives  him 
the  following  caution  agalnft  a  rough  and  ar- 
rogant behavior  in  his  minifterlal  capacity.  "  The 
*'  fervant  of  the  Lord  muft  not  ftrive,"  fays  he, 
**  but  be  gentle  unto  all  men,  apt  to  teach,  pa- 
C  4  "  tient, 


24       The  Terms  of  the  Text         SER.  I. 

"  dent,  in  mccknefs  inftru^ling  thofc  that  oppofe 
*'  themft'lvcs  ;  if  God  peradvcnture  will  give  them 
"  repentance  to  the  acknowledging  the  truth." 
The  fame  great  apofUe  appeals  to  the  ThefTalo- 
nians  as  witnelfes  of  the  kind  and  paternal  man- 
ner, in  which  he  ccndu^lcd  hinifelf  towards  them, 
wdien  he  preached  the  gofpel  among  them  :  "  Ye 
*'  know,"  fays  he,  "  how  we  exhorted^  and  com- 
*''  forttd,  and  charged  every  one  one  of  you,  as 

"   A    FATHER    DOTH    HIS   CHILDREN,  that  yc 

"  would  walk  worthy  of  God,  who  hath  called 
"  you  unto  his  kingdom  and  glory. ":j: 

These  paiTages  may  help  to  informs  us,  what 
fort  or  manner  of  addrcfs  the  apoitle  intended, 
by  the  word  "  exhortation  ;" — how  great  a  re- 
gard he  had  for  decorum,  meckncfs  and  decency, 
in  the  mioilters  of  the  gofpel;  and  how  tenderly, 
kindly  and  courteoufly  he  would  have  even 
"  young  men"  treated  by  them.  If  thefe  rules 
have  not  been  duly  obferved  by  all  miniftcrs 
fincc  ;  if  ill-natur'd  reproacjies,  revilings,  angry 
inve^ives.  and  harxli,  imperious  menaces,  have 
been  fometimes  heard,  inllead  of  the  kind  voice 
of  exhortation  and  gentle  perfwaiion,  in  the  fpirit 
of  meeknefs  and  charity  ;  it  is  not  becaufe  the 
niiniftcrs  of  the  gofpel  are  not  fufficiently  warn- 
ed againltfuch  a  proltitution  of  tlicirfacred  office 
and  chara(!:l:er,  in  the  holy  fcriptures.  Befides  : 
religion  is  a  reafonable  fervice.  It  requires  in  the 
very  nature  of  it,  an  enlightened  mind,  a  con- 
vinced judgment,  the  confent,  approbation  and 
love  of  the  heart;  as  being  in  itfclf  mofl  amiable, 

the 

•■4 

X  I  Epif.  Chap.II.x 


SER.  L         particularly  explained,         i^ 

the  foundation  of  all  true  happlnefs  here  and 
hereafter.  And,  furely,  this  convi<5tion  of  its 
excellency,  this  complacency  in,  and  love  to  it, 
are  not  to  be  produced,  either  in  the  old  or 
young,  by  reproaches,  invectives,  or  an  imperious 
addrcfs,  in  the  teachers  of  religion.  In  this  ref- 
pe^l,  very  particularly,  the  apoflolic  maxim  will 
ever  hold  true;  that  '*  the  wrath  of  man  worketh 
"  not  the  righteoufnefs  of  God."  And  thefe 
rules  of  charity  and  decorum,  my  beloved  young 
brethren,  fhall  ftand  as  a  perpetual  reproach  to 
my  felf,  if  I  deviate  from  them,  by  railing  at,  re- 
viling, or  lording  it  over  you,  inilead  of  "  ex- 
horting you  to  be  fober-minded."       But, 

(8.)  It  would  be  a  wrong  inference  from 
what  has  been  faid  refpecting  this  point,  that  thefe 
minifterial  exhortations  may  therefore  be  inno- 
cently difregarded :  Or,  that  thofe  to  whom  they 
are  given,  are  at  liberty  either  to  receive  or  rejed: 
them,  without  any  danger  of  incurring  the  difplea- 
fure  of  God.  Exhortations  that  are  founded  in 
truth  and  reafon,  and  are  according  to  the  word 
and  will  of  God,  by  whomfocver  given,  cannot  be 
defpifed,  or  fet  at  nought,  without  guilt  and  peril. 
The  miniflers  of  the  gofpel  are  indifpenfably  o- 
bliged  to  take  heed,  what  they  deliver  as  his  word 
and  will  ;  what  they  exhort  you  to  ;  not "  teach- 
ing for  doftrines  the  commandments  of  men." 
And  if  they  do  the  latter,  either  knowingly  and 
wilfully,  or  thro'  a  criminal  negle<5l  to  inform 
themfelves  what  they  ought  to  preach,  great  is 
their  guilt,  and  great  the  condemnation  which 
belongs  to  them.     Neither,  on  this  fuppofition, 

are 


26         The  Terms  of  the  Text        SER.  I. 

are  you  obliged  to  believe  them,  or  to  regard  their 
exhortations ;  nay,  yon  are  bound  in  reafon,  duty 
and  confeience  to  reject  them.  But,  on  the  o- 
ther  hand,  if  they  deliver  to  you  real  and  impor- 
tant truth  ;  if  they  exhort  you  to  what  is  accord- 
ing to  the  word  and  will  of  God ;  certainly  fuch- 
exhortations  as  thefe  arc,  in  their  own  nature, 
binding.  I  mean,  they  are  obligatory  upon  your 
confciences :  You  cannot  difregard  them,  with- 
out a6ling  contrary  to  reafon,  without  fmning  a- 
gainft  God,  and  expofing  yourfjlves,  hereby,  to 
his  righteous  difpleafure.  What  tho'  the  mini- 
fters  of  the  gofpel  are  not  your  mafters,  or  lords  ? 
What  tho'  they  have  no  authority  to  command 
you  how  you  fhall  conduct  yourfelvcs  ^.  What 
tho'  they  have  no  right  to  call  you  to  an  account, 
for  contemning  and  difregarding  their  exhorta- 
tions? or  to  harm  you  in  any  refpe<51:  whatfoever, 
as  certainly  they  have  not.  Yet  are  you  not  ac- 
countable to  God?  Are  you  not  accountable  to 
yourfelves  ?  Are  you  at  liberty  to  a(^t  unreafona- 
bly  ?  Have  you  a  right  to  rcje6l  the  truth?  the 
commandments  of  God  ?  Are  you  without 
law  to  him  ?  Have  you,  in  jfhort,  a  right  to 
rejert  any  exhortations  that  are  given  you  a- 
greeable  to  his  word  and  will,  by  thofe  who,  in 
his  providence,  fuftain  the  chara(fler  and  relation 
of  teachers  and  inftruftors  to  you  ?  or  even  by 
any  other  perfon  ?  You  cannot  think  you  have 
any  fuch  right  as  this,  to  do  wrong ;  or  that  you 
may  *'  ufe  liberty  for  a  cloak  of  malicioufnefs." 
In  many  cafes,  counfels  and  exhortations  are 
refufcable;  or  they  may  berejedted  without  guilt 

or 


SER.  I.         particularly  explained,         27 

or  danger.  But  this  Is  only  when  they  are  in  their 
nature  bad,  or  indifferent,  doubtful,  or  merely 
prudential.  No  exhortations  of  this  nature,  are 
binding  upon  the  confcience  ;  but  the  perfons  to 
whom  they  are  given,  are  at  liberty  to  rejeft  them, 
If  they  chufe  to  do  fo  ;  yea,  they  are  in  reafon 
and  confcience  bound  to  do  it,  as  to  thofe  coun- 
fels  that  are  pofitively  bad ;  as  was  obferved  be- 
fore. But  when  you  are  exhorted  to  be  fober- 
minded ;  when  you  are  counfclled  to  receive  and 
embrace  the  truth,  fufficiently  proved  to  be  fuch ; 
when  you  are  perfwaded  to  do  what  is  in  its  na- 
ture fit  and  reafonable  to  be  done  ;  when  you 
are  admonifhed  to  fear  God,  and  keep  his  com- 
mandments ;  in  a  word,  when  you  are  exhortecf 
to  do  your  duty,  and  what  God  himfelf  requires 
of  you  ;  certainly  thefe  are  counfcls  and  exhor- 
tations of  fuch  a  kind,  that  they  cannot  be  difre- 
garded  without  great  guilt  and  danger.  They  do 
not  come  under  the  head  of  indifferent,  doubtful, 
or  merely  prudential  counfels  ;  much  lefs,  under 
that  of  bad  ones :  But  they  are  fuch  as  ought  to 
have  all  the  weight  and  influence  of  commands ; 
even  the  commands  of  God  himfelf.  Such,  in- 
deed, they  are,  in  one  fenfe  :  For  God  authori- 
tatively requires  of  you,  whatfoever  you  are  ex- 
horted to,  conformably  to  reafon,  his  word  and 
will,  whoever  the  cxhorters  themfelves  maybe; 
and  altho'  they  have  no  dominion  over  you,  nor 
any  right  to  exa6l  an  account  of  your  behaviour, 
except  in  the  way  of  fober  remonftrance,  ex- 
po{Kilation,  and  friendly  reproof,  if  there  fhould 
be  occafionfor  it. 

If 


^8         The  Terms  of  the  Text        SER.  1 

If  the  young  men  of  Crete  had  not  "  fiiffcred 
the  word  of  exhortation"  from  Titus,  but  fcorn- 
cd  and  rejedicd  it ;  would  they  not  have  been 
jnftly  blameable  ?  Without  doubt.  If  you  ihould 
do  the  hke,  what  would  be  the  confequence  ? 
You  need  not  be  told  ?  The  obligation  to  regard 
and  follow  exhortations,  depends  much  lefs  upon 
the  character,  office,  or  qualifications  of  him  that 
gives  them,  than  it  does  upon  the  nature  of  the 
exhortations  themfelves.  Tho',  as  to  the  former, 
there  is  no  evidence,  nor  even  probability,  that 
Titus  was  an  infpired  preacher.  He  received  his 
doctrine  and  directions  from  the  apoille.  If  o- 
thcrs  therefore,  tho'  the  meanefl:  of  Chrilfs  mi- 
nifters,  follow  the  do6trinc  and  directions  of  the 
fame  apolUe,  of  all  the  apollles,  and  even  of  Chrill 
himfelf ;  will  not  their  exhortations  be  as  bind- 
ing upon  you,  as  thofe  of  Titus  were  upon  the 
Cretian  youth  r — "  Judge  even  of  yourfeives 
"  what  is   right." 

(9.)  Altho'  the  term  exhortation  implies  in 
It  a  friendly  and  courteous  manner  of  addrcfs  ; 
yet,  certainly,  it  is  not  defigned  in  oppofition  to 
reproving  and  rebuking  thofe  that  do  evil,  when 
there  is  juft  occafion  for  it.  For,  in  the  fame 
chapter,  the  apolHe  enjoins  Titus  to  do  thus  : 
"  Thefe  things  fpeak  and  exhort,  and  rehuke  with 
"  all  authority;  let  no  man  defpife  thee."  Where 
you  will  obferve,  that  exhorting  and  rebuking 
are  joined  together  ;  fo  that  the  former  could 
not  be  intended  in  the  text,  in  oppofition  to  the 
latter.  And  in  the  precceding  chapter,  fpeaking 
of  the  grofs  immoralities  of  the  Cretians,as  even 
one  of  their  own  poets  had  chara(n:erized  them, 

he 


SEPv.  I.         particularly  explained.         29 

he  immediately  fubjoins,  "  This  witnefs  is  true  ; 
wherefore  rebuke  them  Jfjarply,  8cc."  f  In  his 
epifile  to  Timothy,  he  aHb  fays,  "  Them  that  fin, 
*'  rebuke  before  all,  that  others  alfo  may  fear."§ 
Or,  as  it  might,  and,  I  fuppofe,  ought  to  be 
tranilatcd:  *'  Them  that  fin  before  all,  rebuke,'* 
&c.  For,  furely,they  were  not  to  be  rebuked  be- 
fore all,  or  in  a  public,  folemn  manner,  unlefs  they 
had  finned  before  all,  or  their  crimes  were  notori- 
ous and  public ;  as  the  common  reading  implies. 
But  it  is  farther  to  be  obferved  here,  that  e- 
ven  reproof  and  rebuke,  which  are  needful  in 
fome  cafes,  and  which  may  feem  to  imply  fome- 
what  of  rigor  and  feverity  in  their  nature  ;  may 
yet  be  adminiftred  in  a  truly  friendly  and  paternal 
manner.  And  they  doubtlefs  ought  to  be  given 
in  fuch  a  way,  if  polhble,  as  to  convince  thofe 
to  whom  they  are  given,  that  they  are  kindly  in- 
tended for  their  amendment,  and  real  good ;  fincc, 
otherwife,  there  is  little  or  no  benefit  to  be  hoped 
from  them.  Yea,  they  are  more  likely  to  have  a 
bad,  than  a  good  eiFe<fl-,  if  they  are  feen  to  proceed 
from  pride,  refentment  and  anger,  or  are  attended 
with  infulting  and  reviling  expreffions.  And, 
that  the  apoftle  did  not  dcfign  fuch  rebukes  as 
thefe,  but  quite  contrary  ones,  in  the  fpirit  of 
charity  and  meeknefs,  is  fufficiently  evident  from 
his  own  words,  in  his  fecond  epilHe  to  Timothy ; 
where  he  joins  reproving,  rebuking  and  exhort* 
ing,  together  ;  faying,  "  Reprove,  rebuke,  exhort 
"  ivith  all  long-fiiffering  and  doBrine ;"  and  this, 
even  v/here  he  is  fpeaking  profefledly  of  thofe, 
who  "  Vt'ould  not  endure  found  do<^rine."  \ 

(10.)  And 

t  Cliap.  I.  12,  13.     §  I  Tim.  V.  20.     %  Chap.  IV,  2,  3. 


30         The  Terms  of  the  Text        SER.  I. 

(lo.)  And  laftly,  It  cannot  rcafonably  be 
thought  Inconfiftcnt  with  the  kindntfs,  mecknefs 
and  gcntlencfs  of  the  gofpcl,  or  of-  that  manner 
of  addrefs  which  is  impHcd  in  the  word  exhorta- 
tion, to  lay  open  the  folly  and  danger  of  vice,  or 
of  difregarding  the  word  and  commandments  of 
God,  in  the  plaineft,  fullcft  and  mofi:  forccable 
manner  podible :  To  fhew  to  all  people,  whether 
old  or  young,  the  guilt  and  mifery  of  a  ftate  of 
alienation  from  God,  and  of  enmity  to  him  in 
their  minds  by  wicked  works  ;  together  with  the 
imminent  hazzard  which  wicked  men  are  in,  of 
perifhing  in  their  fins  ;  and  "  warning  them  to 
flee  from  the  wrath  to  come."  It  is  not  here 
meant,  that  this  may  be  done  by  prejudging,  or 
pointing  out  particular  perfons,  as  the  heirs  of 
wrath  and  perdition  ;  which  were  indeed  an  a- 
bominable  piece  of  arrogance  and  prefumption ; 
but,  by  fhewing  in  a  clear  and  forccable  manner, 
that  the  paths  of  vice  and  folly,  by  whomfoever 
trodden,  are  the  paths  that  lead  to  deftruftion. 

There  are  fome  perfons,  who  profefs  to  have 
a  relifh  for  difcourfcs  upon  the  excellency  and 
rewards  of  moral  virtue,  with  exhortations  to  the 
practice  of  it  ;  and  yet  do  not  well  like  to  have 
the  evil  and  danger  of  fin  infiftcd  on  ;  or  the  ter- 
rors of  the  Lord  fet  before  them.  T  his  is  what 
fome  people  confidcr  as  favouring  of  harfhncfs, 
fourncfs  and  feverity ;  hardly  confident  with  the 
meeknefs  and  charity  which  become  theminifters 
of  the  gofpel-  Nor,  indeed,  will  1  deny,  that  thefc 
topics  may  be  treated  upon,  not  only  in  a  man- 
ner that  is  very  juilly  difguftful,  but  too  fre- 
quently ; 


SER.  L         particularly  explained,         j  i 

qucntly  ;  or  to  the  ncgle<n:  of  others  which 
are  equall)^  proper  and  ufeFul  ;  and  are,  at  the 
fame  time,  more  pleafing  ;  yea,  probably,  better 
adapted  to  produce  a  good  effeft  upon  the  minds 
of  many  perfons.  And,  to  lay  the  leaft,  I  do 
not  envy  thofe  men  their  particular  temper,  and 
caft  of  mind,  who  feem  to  be  hardly  ever  fb 
much  in  their  element,  as  when  they  are  thunder- 
ing *'  hell  and  damnation"  in  the  cars  of  people, 
with  all  the  mofl:  frightful  images  and  expref- 
fions,  which  they  can  colle<5l  together. 

But  flill,  thefe  Icfs  agreeable  topics  of  per- 
fwafion,  are  in  themfelves  very  proper  and  necef- 
fary:  And  the  infifHng  on  them  at  times,  in  a 
fcriptural  way,  ought  not  to  be  imputed  to  four- 
nefs,  gloominefs  or  morofenefs  of  temper  ;  or  to 
any  want  ofcharity  and  good-will. Is  the  phyiician 
thought  to  be  wanting  in  kindnefs,  good-will  or 
refped  to  his  patient,  for  letting  him  know,  in 
fomecafes^  the  nature  and  danger  of  his  difeafe? 
Efpecially  if,  at  the  fame  time,  he  informs  him 
of  the  remedy  ;  exhorts  him  to  ufe  it,  and  to 
take  all  poifiblc  care  and  pains,  that  he  may  re- 
cover his  health,  and  live  happily.  The  difeafe 
would  be  the  fame  in  itfelf,  tho'  the  patient  were 
not  thus  informed  concerning  it ;  and  the  real 
danger,  very  often  the  greater,  for  a  reafon  too 
obvious  to  need  mentioning.  Is  the  pilot  who, 
at  a  diftance,  obferves  a  veflel  in  a  ftorm,  juft  run- 
ning upon  rocks  or  quickfands,  and  likely  to  be 
foundered  in  a  few  minutes,  thought  to  want 
good- will  to  the  p*  ople  on  board,  becaufe  he 
gives  them,  the  fignai  of  their  danger,  and  direds 

them 


32  The  Terms  of  the  Text       SER.  I. 

them  to  a  fccure  harbour  !  Is  the  watchman  that 
cries  "  Fire"  aloud  in  the  night,  thro'  the  ftreets 
of  a  city,  to  awake  the  fleeping  inhabitants,  left 
they  fhould  be  confumcd  in  their  beds;  caUing 
upon  them  to  arife,  and  extinguifn  the  fiamcs, 
fiippofed  for  that  reafon,  to  want  benevolence  to 
them,  and  a  proper  concern  for  their  welfare  ! 
No  one  is  fo  abfurd  as  to  reafon  after  this  rate. 
In  thefe  cafes,  neither  the  phyfician,  the  pilot, 
nor  the  watchman  makes  the  danger  ;  but  only 
difcovers  it,  and  exhorts  thofe  whom  it  concerns, 
to  efcape  it :  Which,  furely,  are  acts  of  kindnefs 
and  charity  ;  and  fuch  as  each  of  them  was  un- 
der obligation  to  perform.  To  have  done 
otherwafe,  would  have  been  at  once  a  neglect  of 
duty,  and  great  cruelty. 

Wii  Y  then  fhould  it  be  thought  unkind,  or 
ungenerous,in  thefpiritual  phyfician  underChrilt 
the  Chief,  to  fhew  to  youth,  or  others,  their 
fpi ritual  difeafes  ?  their  danger  of  eternal  death  ? 
Efpecially  if,  at  the  fame  time,  he  fhews  the 
remedy,  the  means  of  obtaining  eternal  life,  and 
exhorts  to  the  ufe  thereof.  Why  fhould  it  be 
thought  an  unkindnefs  for  the  fpiritual  pilot,  to 
warn  thofe  of  their  danger,  whom  he  fees  carried 
down  the  gulph  of  error  and  vice  with  a  rapid 
courfe  ;  and  ready  to  be  fwallowed  up  in  the 
abyfs  of  deftru6lion  and  mifery  I  Efpecially  if, 
at  the  fame  time,  he  points  them  to  the  great 
Ark,  and  to  a  fecure  haven;  where  neither 
winds,  nor  waves,  nor  florms  can  hurt  them. 
Why  fhould  it  be  accounted  a  cruel  thing  in  the 
spiritual  watchman,   to  awaken  thofe-  that  arc 

allecp 


SER.  I.         particularly  explained,        3  j 

afleep  in  their  fins,  and  every  moment  in  danger 
of  being  confumed  in  the  fire  of  God's  indig- 
nation I — to  "  cry  aloud,"  and  even  to  "  lift 
"  up  his  voice  like  a  trumpet";  exhorting  them, 
if  I  may  fo  exprefs  it,  to  extinguifh  thofe  terri- 
ble flames  with  the  tears  of  repentance,  while 
there  is  opportunity  for  it  I  Is  not  this  the  trueft 
charity  I  As  was  faid  in  the  other  cafes,  he  does 
not  make,  but  only  give  zuarmng  of  the  danger, 
that  it  may  be  efcaped.  And  has  not  God  enjoin- 
ed this  upon  all  who  are,  by  office,  the  preachers 
of  righteoufnefs  ?  He  fays  to  each  of  them,  in 
cfFe<^,  as  he  did  to  the  prophet  of  old  :  "  Son 
"  of  man,  I  have  made  thee  a  watchman  to  the 
*'  houfe  of  Ifrael :  Therefore  hear  the  word  at 
"  MY  MOUTH  ;  and  give  them  warning  from 
"  ME.  When  I  fay  uhto  the  wicked.  Thou 
"  fhalt  furely  die  ;  and  thou  giveft  him  not 
"  warning,  nor  fpeakeft  to  warn  the  wicked  from 
*'  his  wicked  w^ay  to  fave  his  life  ;  the  fame 
*'  wicked  man  fhall  die  in  his  iniquity  ;  but  his 
"  blood  will  I  require  at  thy  hand.  Yet 
*'  if  thou  warn  the  wicked,  and  he  turn  not 
*'  from  his  wickednefs,  nor  from  his  wicked 
"  way,  he  fhall  die  in  his  iniquity  ;  but  thou 
**  haft  delivered  thy  Soul."  t 

It  fhould  alfo  be  remembered,  that  exhorting 
young  men,  or  others,  to  be  fober-mindcd, 
muftv  by  natural  and  juft  implication  intend, 
ufing  all  arguments  and  motives  that  arc  pro- 
per to  that  end.  And  therefore,  fjch  as  the  lall:- 
mcntioned,  mufl  not,  cannot  be  omitted  ;  iho' 
D  there 

t  Ezek.  Cb.  III. 


34:     Tk^erms.  ofth  ^ti^^^c.    9Eft.J2 

fh^r^-ai"^  niany  others  to  be  iniiftcci  on,  with  the 
fame  general  view,  Indt^ed^  a  miniJkr  of  the 
gofpci  fhcws-ho  'kfs  bcncrdlcriee  and.ten^cm<:fs 
t6'  Ws  heii'erS,  by  adra  on  rilling  thcfn^  <i>f'fhfc' 
danger  6f  infidtlity  and  impcnltoncc,  'provided  iti 
h'dot^c  in  a  I'atipnal  and  fcripfural  vay  ;  thai^ 
fey  cxhoking  them  to  be  fober-mindcd,  wife  and' 
virtu'otis,  from  a*  ccnddefarioH  of  the  prtftne 
pcaX:^,'  ahd  ftiture  rewards  'o!f  religion  :  8nch 
con/lderaticns  as  thofc  v/hlch  now  clofe  thisJ 
difG'ourfe,adiVt{Ied  by  iSoloinon  to  his  own  Son  ; 
and  found  amo-iia  thofe  e>:ccllent  proverbs,  thd" 
defign  of  whkh  Wiis,  "  to"  g4ve  fub'tlety  to  tha 
"  -fimplcy  t-a -tfec'  )Mw^'  j//<i7t  kiiowlcdge  sikd  un- 
**  derihindii'ig".-^  "  My  fon — Happ)-  is  the  man 
*■  that  hndeth  wifdom,  and  the  man  that  gettetn 
"  iJixierftanding.  For  the  mcrchandife  of  it  is 
";  better  than  the  mercharidifc  of  filver,  and  the 
"gain  thereof  ■  than  fihe  gold;  She  h  mOrc 
"  pr^x^iotis  than  rubics':  and  all  the  things  thoii 
''  can  ft  defu'*!^,  a^e  not  to  be  compared  unto  her.' 
*>■  r.ength  of'  dajT^  •■  is>  i4a  'h-crjighd  htti>d  :  and  iii 
*'  hci^lt;^r  hf>nimhos;  and'  hoi^iOlir-.  Hcj^  Wiiys 
li  s'rfc.'Wayii  of  f»Lafintlief?ii^nd  all  licr  paths  are 
"^pea^e.  Sljc  is  a  tre^  of  life  th  them  that  lay 
''  hold  upon  her';  i^.id  hnppy  is  every  one  that 


a 


retamcth  lili. 


SiiRMON, 


11.521s; 


.^^,,   . 


Sermon     IL 

Of  Sobriety  in  general,  in  Principle  and 
Practice.     More  parucularly,    That  it 

•'  implies  (i)  A  Belief  of . God's  Being, 
Perfections  and  Providence.  (2)  Of 
the  ChriiUan  Revelation.  And  (3) 
Sober  Thoughts  of  One's  felf.  Short 
Refle61ions  on  each. 

TJTUS      II.    6. 

Young  Men  likeivi/i  exhort  to  he  foher- 
minded. 

Y  Lclovcd  young  brethren  of  diis 
Society,  having  a  defign  to  adapt  a. 
number  of  tlilcoujTcs  particularly  to 
your  fervicc,  as  a  ir.ark  of  the  reipccc 
and  good- will  which  I  bear  10  you,  as  well  as 
from  a  regard  to  my  duty  more  immediately  to 
God,  whofe  I  am,  and  whom  I  ferve  with  my 
fpirit,  tho'  in  weaknefs  :  I  thought  L  m/ight  \cry 
properly  make  thefe  words  of  the  apolHc  Y\i\X 
to  Titus,  the  fubjccl  of  my  intended  difcourles. 
D  2"  I^f 


36        Of  Sobriety  in  generaU       SER.  11. 

In  the  morning  I  made  fomc  remarks  on 
Titus  and  the  Epillle  to  him  ;  on  the  terms 
"  young  men",  and  "  fober-mindcd";  and  then 
conlidcred,  more  particularly,  what  that  manner 
of  addrefs  implies  in  it,  which  is  cxprcffcd  in 
the  text  by  the  word  *'  cxhcrtation".  Thcfe 
fcvcral  obfervations  were  dcfigned  only  as  Intro- 
ductory to  my  main  defign  ;  which  was  exhibi- 
ted in  the  preceeding  difcourfc,  under  four  gene- 
ral heads.  The  firft  of  thcfe,  to  which  I  fhall 
now  proceed  vi^hout  farther  preface,  was, 

FIRST,  By  divine  affiliance,  fomewhat  dif- 
tln6liy  to  explain  to  you  the  nature  of  that  fo- 
briety,  which  is  fpoken  of  in  the  text  ;  and 
to  recommend  it  to  you  In  a  curfory  v^ay. 

But,  let  me  here  juft  remind  you  of  fom.c- 
thing  obferved  in  the  preceeding  difcourfc  ;  that 
the  original  Greek  word,  tho' perhaps  moil  com- 
monly ufed  in  a  rcftrained  fenfc,  to  fignify  being 
grave,  chailc,  temperate  or  moderate,  yet  eafily 
and  naturally  admits  a  very  extenfive  meaning. 
It  may  comprehend  all  that  Is  commonly  inten- 
ded in  the  writings  of  Solomon,  by  "  wifdom"  ; 
i.  c.  true  religion  in  general,  both  in  principle 
and  praiflice.  And  there  is,  if  I  milbke  not,  a 
particular  pofltivc  reafon  for  underflanding  it  in 
fuch  a  latitude  In  the  text.  In  this  comprehen- 
fivc  fjnfe,  it  will  accordingly  be  confidered  in 
the  en  filing  difcourfes. 

For  the  farther  llluih-ation  hereof,  it  may  be 
obferved  that  this  exprcfilon,  "  fober-nilndcd," 
naturally  fLiggeils  to  us,  that  true  fohrlet^s  or 
a'.l  true  wifdom,  begins,   and  has  its  f  at   in  the 

mind, 


SER.  II,     in  Tnncipk  and  TraBice,     37 

mind,  foul  or  fpirit  ;  the  intellectual,  immortal, 
and  mod  excellent  part  of  our  compound  nature  : 
That  it  confilh  in  the  foul's,  or  mind's  being 
rightly  informed,  difpofed,  and  under  due  regula- 
tion. If  the  mind  be  not  duly  enlightened, 
rightly  afFc^fljd,  and  under  a  proper  influence, 
no  pcrfon,  whether  old  or  young,  can  be  truly 
wife,  virtuous  or  fobcr.  Not  the  body,  but  the 
mind  itfelf,is  moft  properly  the  rcfidcnce,  oricat, 
of  true  wifdom  and  fobriety  ;  of  all  morally 
good  qualities.  However  inoffcniive,  blamelefs 
or  regular  a  perfon's  external  behaviour  in  life 
may  be  ;  yet  if  you  fuppofe  him  at  the  fame  time 
to  have  a  mind  deftitutc  of  knowledge,  uninfor- 
med with  truth,  void  of  fincerity  and  good  prin- 
ciple ;  or,  in  one  word,  if  you  fuppofe  him  def- 
titute  of  a  "  (bbcr  mind,"  in  the  il:ri(5l,  literal 
fcnfe  of  thefe  words,  you  certainly  fuppofe  him 
to  be  neither  wife  n6r  good,  in  a  moral  fcnfe. 
You  fuppofe,  indeed,fome  appearance  of  wifdom, 
of  fobriety,  or  of  virtue  ;  but  it  is  oaly  the  ap: 
pearance,  not  the  reality  ;  the  (hadow  without 
the  fabftance.  Or,  if  I  may  be  indulged  the  ex- 
prciTion,  you  fuppofe  a  fair,  magnificent  temple, 
but  no  Deity,  no  God  within.  Nay,  fiirther : 
If  you  fuppofe  the  foul,  or  mind  of  man,  un- 
a  lorncd  wirh  knowledge,  virtue,  and  good  prin- 
ciple ;  do  you  not,  of  confcquence,  fuoporj  it  to 
L-e  deformed  and  debafcd  by  error,  ignorance, 
vice,  or  pofiiivcly  bad  principles  ?  Doubtlcfs  you 
do.  The  mind  of  an  infant  has,  indeed,  been 
confklercd  by  fome,  as  a  churte  blmcbc,  orclcan 
paper,  fit  to  receive  any  infjriptlon,  impreirion  or 
D  3  charavftcr ; 


2  8       Of  Sobriety  in  general,       SER.  11. 

charafter  ;  and  tho'  not  endowed  with  any 
knowledge  or  virtue,ftill  not  pofitively  erroneous, 
vitiated,  or  morally  corrupted  :  With  the  truth 
and  judnefs  of  which  fuppofition,  I  am  not  now 
concerned.  But  you  cannot  even  fuppofe  a  perfon 
that  is  come  to  years,  fo  as  to  be  a  moral  agent, 
jri  fuch  a  middle  ftate  as  this,  betvvixt  knowledge 
and  error,  good  and  evil  difpofitions.  If  fuch  a 
perfon,  tho'  but  a  young  m.an,  is  defHtutc  of 
wifdom,  virtue,  and  a  right  turn  of  mind,  he  is 
certainly  and  pofitively  erroneous,  foolifh,  vici- 
ous, or  wrongly  difpofed.  ^  Whatever  may  be 
imagined  rcfpccHng  the  foul  of  -n  infant  ;  yet 
the  foul  of  fuch  a  moral  agent,  cannot  be  con- 
ceived dcditute  of  all  thought  and  fentinient,  of 
'all  opinion  and  principles  ;  and  if  it  is  not  under 
the  influence  of  fuch  as  are  true  and  right,  vir- 
tuous and  good;  it  mud  of  courfc  be  dciilcd, 
corrupted  and  depraved  by  fuch  as  are  erroneous 
and  vicious  ;  as  wasfiid  before.  So  that  tho' I  juft 
now  compared  a  perfon,  who  is  apparently  fober 
or  virtuous,  but  without  fincerity,  without  good 
principle,  to  a  beautiful  temple  in  which  no 
Deity  refides  ;  it  now  feems  that  fuch  a  one  may, 
with  fir  more  propriety,  be  likened  to  a  "  whited 
*'  fepulchre,  wliich  indeed  appears  beautiful  out- 
''  ward,  but  is  within  full  of  dead  mens  bones, 
"  and  of  all  uncleanncfs".  i 

Now,  if  the  very  "  mind  and  confcicnce  arc 
thus  defiled",  thi'.s  under  the  influence  of  error, 
of  wrong  difpofitions  and  alfetftions  ;  furely  vou 
fannot    think   Rich   a   perfon     "  fobcr-mined", 

whatever 
I  Mar.  7^-  37. 


SER.  II.     //;  "PrifKipk  cifidTra&ke.     .3.9 

:wlicrt£Ycf  ihis  cxicH>iii  ap^eariiilc^-^i^y  ;bv.   ^  Let 

.mis  jir/lt  a44  hcrf,  that  tho',   iu  ijft,afiy  charafters, 

.  j^h^<?  iS:  iiteh  a  iliratjgc  i,Tiixt«Fei,af  wiidom  and 

.  fdlly,j  v'lrftie  ai)d  vice,  -  rmcerlty  .and   liypocnfy, 

■that  itiJs  <iicxt.i'p  ira pofi ible    for, any  Hiortal  to 

■■.4Qt:erii)'me,  wlictiier  tl>e  %ood  or  the    bad  rjU^lf- 

'  tjfs  predominate,   fo  as  to  Gqrifvit'jtc  the  general 

rcharacte  ;  yet    doiihiiofs,    cither  the   foniicrqr 

.  the  latter  ^(^tially  do  fo  in  cyery  man.  ^I^oj:  ot.|ier- 

rwifc,  there  would  l>c  a  1)1  oral  agcpt  Avithout  aay 

moral  c]iara(!lcr  !  —  ninlcfs  this  eap  be  juftly  -^c- 

.  counted    one  —  Xhat    he   is.  neither  yify  nor 

foolifh,  virtuous ;i1or  yicious,  .good  rnojr   bad ^.I^V^t 

fQmcthing,  no  one  can  tell  \That,.t^etw^crv  bjoth  : 

Which,  to  be  iur^,  yi'iilnot  be  ^afilyai;iiittcde-><c;i 

as  a  fuppoieable  cafe  or  fa 61,  by  ^t\\cSc   that  ha-y.: 

given  their  attention  to  the  iniportant  tubjcd-  cf 

rnc>i*ils ; an d,  j:e!i|^t?n .  js^^j-H  .7  -    ' 

•„.,  l^ijJ;T:thp- itj^'-fiiggefled  ^y  .di©  y^sry  cxpiXiH- 

•  PAiitXithe  text,-  thai  tjie  mind  iffc-lF  js  the  ieiU  of* 
-\irtuie>  wtuioni  ,9;r  iibbriety,  as  v/as  fa-id  bpforc  ; 
^  yet  you  are  not  to    ii?iagiae  -that  ^yhen  you  are 

exhorted  to  be   ibSer-minded,,  -tijis   cxhorttttion 

■  r.crperis  yov\x  min^js,  or  inner  jnan  only  ;  or,t'nat 

■  it  has  no  rek'r&iv^e  to  your  (Mmward  bcha\-iour. 
'i'licre  i<  an  externa Wobriety  at  the  manners,  as 
Avcil  as  ail  intcrn<il  oHei/©x^  im  mind  ;  tho'  the 
latter  is,  indecil,  die  iirft  to  be  confidered  ajid  re- 

■  gardcd.  .  But  t]ie  Jidnd  being  fct  right,  or  duly 
inrornjed  and  diipefcd;  your  outward  aftionr  and 
codveriatipn'areiiUpto  be  under  a  proper  regu- 
ladon  ;  iiiej-h  as ;;/^of4^;  fj^onvis,  to  a    lbbt>:r  a^^i^id. 

•  Yea;  iarcher,  il-\^\dr^-j,ir4nd*-^  arc    ci)d(i>:^4:i  >yiih 

D  4-  true 


4©        Of  Sobriety  in  general^       SER.  IL 

true  Vifdom  or  fobriety,  your  outward  conduft 
will,  without  doubt,  be  fober  and  regular  alfo. 
Thefe  things  cannot  well  be  feparated  even  in  i- 
magination.  The  former  of  them  infers  the  lat- 
ter ;  though  the  latter  of  them  does  not,  at  leaft 
not  fo  necefTarily,  infer  the  former.  For  we  may 
much  more^afily  conceive  of  a  pcrfon's  having  the 
external  appearance  of  virtue  and  fobriety  in  his 
behaviour,  without  the  reality  of  it  in  his  mind, 
than  we  can,  on  the  other  hand,  conceive  of  his 
being  really  wife,  or  fobcr-minded,  and  yet  com- 
monly a<fting  foolifhly  and  vicioufly.  The  for* 
mer  is  not  an  impofTibility  ;  but  the  latter  is  fo, 
even  in  nature.  There  being,  therefore,  fuch  a 
clofe  and  manifeft  conne<n:ion  betwixt  fobriety  of 
mind,  and  of  converfation,  both  which  are  nc- 
ceflary  to  conftitute  a  truly  good  chara<^er  ;  the 
exhortation  which  we  are  confidcring,  muft  be 
fuppofed  to  refpciH:  and  comprehend  both  ;  the 
former  of  them,  indeed,  primarily,  and  mod  di- 
rectly, and  the  latter  of  them  indireftly,  or  con- 
fequentially  ;  but  yet  no  lefs  truly  and  certainly 
tlian  it  does  the  other,  the  fobriety  of  the  mind. 
It  lliould  be  further  obfcrved,  that  there  are 
not,  properly  fpeaking,  two  or  more  different 
I<inds  of  true  fobriety,  wifdom  or  religion  ;  one 
for  the  old,  another  for  the  middle-aged,  and  a 
third  for  the  young  ;  or  one  for  male,  and  ano- 
ther for  female  :  But  there  is  one  kind  of  reli- 
gion, wifdom  or  fobriety  for  all  ;  «ven  as  there 
is  but  one  God,  one  Lord,  one  faith,  one  hope 
of  our  calling  ;  one  general  rule,  or  manner  of 
converfation,,  pre(<:ribed  fpr  aM.  There  are,  in- 
deed, 


SER.  11.     in  Trincipk  and  Tra&lce.     4 1 

deed,  fo^e  peculiar  obligations  and  duties  re- 
fulting  from  our  refpeftive  relations  and  circum- 
(knccs  in  life.  There  are  certain  things  incum- 
bent upon  the  aged,  which  are  not  fo,  upon  the 
young  J  at  leaft  not  in  the  fame  degree  :  As,  on 
the  other  hand,  there  are  fome,  to  which  youth 
are  more  efpecially  obliged ;  and  fome  foHies,iri- 
difcretions  and  vices,  which  they  need  more  par- 
ticularly to  be  warned  againft.  But  thcfe  ar^ 
no  more  than  circumftantial  differences.  True  fb- 
briety,  wifdom  or  religion,  is  ftill  elfentially  one 
and  the  fame  thing,  not  only  in  old  and  young, 
but  in  male  and  female,  bond  and  free  ;  the  par- 
ticular duties  which  are  proper  and  peculiar  to 
thcfe  ftates  or  conditions  refpe<5lively,  making 
no  cifential  difference.  As  a  man  in  health  may 
in  reafon  be  bound  to  do  fome  things  which  a 
fick  one  is  not,  and  vice  verja  ;  or  as  a  man  in 
civil  ofHce  and  authority  may  i>e  bound  to  do 
^me  things  which  a  man  in  a  private  capacity  is 
not  obliged  to  do,  yea,  cannot  do  lawfully  Or  in- 
nocently ;  and  yet  a  truly  wife  and  fober  man  is 
of  the  fame  religion  both  in  health  and  fickncfs, 
and  whether  he  fuflains  a  public,  or  only  a  private 
chara<5ter  :  So  the  old  and  the  young,  male  and 
female,  the  great  and  fmall,  all  perfons  in  gene- 
i-al,  are  under  obligation  to  be  of  the  fame  reli- 
gion, effentially  conlidcrcd,  notwithdanding  fome 
differences  in  their  refpe^tive  duties,  arifing  out 
of  their  particular  relations  and  circumflances  in 
life.  And  the  fame  fpirit  of  truth,  of  virtue  and 
wifdom,  actually  refides,  operates  in,  and  a<5tuatcs 
them  all,  if  they  are  truly  fobcr-minded. 

Now, 


4  2       Of  Sobriety  in  geti^Jsak      .SERi.  iH. 

Now,  tha,-t  fobriety  of  ra'uid  to,  which  >'bung 
.jncn.arc  to  l:>e  exhorted,  i§  vinqi-i.clHona.bly  a  ir//- 
^W  fobricty^jif^ytjcied  in  .a.dLiq  regard  to  d- 
iffliglity  God  ;  confofm<lblc  to  the  dilates  of 
right  rcafon,  and  iu'ch  as  all-p/vTrops  iii  general, 
of  whatever  age  or  condition,  are  under  obliga- 
tion to  ;  -and  including,  olnoreQvcr,  whatever  par- 
ticular duties  are,  either  cj^ejufively,  or  more  ef- 
pecially,  incumbent  upon  the  young.  It  cannot, 
furely,  be  fuppofed  that  the  apoftle,  in  the  text, 
■  in^nded  any  thing  -fhort  of  a  truly  religious,  pi- 
ous, or  godly  iobriety  of  mind  ;  as  was  juli:  no\v 
intimated.  And  there  is  the  more  realon  for 
particularly  obferving  this  to  you  ;  becai'f:  tl^Tc 
is  fomething  that  often  paffcs  in  the  world  under 
the  name  of  fobriety, which, tho'  really  implied  and 
comprehended  therein,  and  therefore  good  and 
commendable  in  its  place,  does  yet  by  no  means 
come  up  to  the  full  and  proper  idea  hereof ;  but 
is  effentially  defeftive,  being  without  any  piety 
at  bottom. 

This  matter  deferves  to  be  more  particularly 

ftated  and  explained.  We  fometinxcs  fptak  of  io- 

'bricty  particularly  in  oppcfition  to  intemperance 

in  eating  and  drinking  ;  and  when   wc  mention 

any  one  as  a  fober  man,  we  mean,   perhaps,  no 

more  than  that  he  is  free  from  thcfc  grofs   and 

ihameful  vices.-     Sometime^  by  a  fobcr  man,  we 

-^pean   only   one  that  is    not   addic^tcd  to   leuJ, 

(iafcivious  prsieliecs.     Jiomctitiies  by  a  fobcr  man, 

we  mean  no  n^ore  dian  one  who  'is   externally 

;  grave  and  fohd,  in  contradi(Hni!:'tion  fronia  l/ght, 

airy  and-  iantalfic  one.     Somc'dincs  v.  c   ufc  the 

fame 


SER.  II.     hiTrincipk  andTraBke.     45 

fame  word  in  a  little  larger  fenfe  ;  jneaning  per- 
haps, by  a  fober  man,  one  that  is  o^  a  grave  and 
ferious  deportment  in  general ;  irce  from  all  the 
grofs  vices  of  intemperance,  and  debauchery,  of 
ricking  and  lafcivioufnefs ;  and  one  tiiar  fteadily 
minds  his  proper  worldly  buhnefs,  being,  in  that 
refpeft,  a  good  member  of  fociety.  Now,  altho' 
thefe  things  are  all  really  commendable  in  thei^* 
places,  and,  without  doubt,  included  in  that  fo- 
briety  of  mind  which  is  intended  in  the  text,; 
yet  they  are  an  extremely  imperfect  and  defici 
cnt  notion  of  it.  This  appears,  indeed,  in  fonu-; 
meafure,  from  what  has  been  already  faid,  ref- 
pc(5ling  the  ncceflity  of  internal  fobricty  ;  which 
is  not  neccffarily  implied  m  fuch  an  externally 
grave  and  fober  converfation.  But  what  I  fiiU 
more  particularly  intend  here,  is,  that  this  idea 
of  fobriety  is  very  defeclive  and  imperfeft,  inaf- 
much  as  it  does  not  necefliirily  fuppofe  a  due  re- 
gard to  God,  or  any  truly  religious  principle,  a:s 
the  fpring  and  fource  of  it. 

An  Atheiil,  or  the  fool  who  faith  in  his  heart, 
There  is  no  God,  may  poffibiy  be  a  fober  man 
in  this  low  and  partial  fcnfe.  There  is  fuch.  a 
thing  as  conftitutional  gravity, or  a  natural  fedatc- 
nefs  and  folidity,  and  fort  of  avcrfion  to  thofe 
grofs  vices  in  feme  men  :  Or  a  mere  fenfc  of  de- 
cency may  pref:rve  forne  therefrom,  while  they 
are  deftitute  both  of  the  love  and  fear  of  God, 
or  of  ail  religious  principle.  A  perfon  may  ab- 
ftain  from  them,  and  in  that  partial  fenfe  be  a 
fober  man,  irom  worhlly  prudence  and  policy 
only  ;  motives,    wlxieh    tho'  not  pcfidvcly  evii, 

yet 


44       ^f  *S'o^vV/y   /;/  gencraly     SER.  IL 

yet  cannot  be  accounted  good  in  a  religious,  or 
even  moral  fenfe :  For,  to  be  good  in  this  fenfe, 
fuppofes  a  regard  to  God,  and  to  moral  obliga- 
tions. 

Let  me  add,  tho'  it  may  fccm  ftrangc,  per- 
haps, at  the  firft  thought,  that  it  is  poflible  this 
external  fobriety  of  behaviour  may,  in  fome 
cafes,  be  owing  to  a  pofitively  wrong  and  vicious 
principle  :  So  that  if  a  perfon  were  of  a  Icfs  de- 
generate and  depraved  mind  than  he  is  in  fomc 
refpefts,  he  would  of  courfe  alfo  have  lefs  of 
this  outward  gravity  and  fobriety.  This  obfer- 
vation  might  be  illuftrated  and  confirmed 
by  divers  examples  ;  but  one  may  fuffice.  A 
man,  then,  may  be  worldly-minded  and  cove- 
tous to  a  prodigious  degree  ;  having  aH  his 
thoughts  and  defires  centred  q\\  earthly  rv  hes, 
and  his  mind  continually  employed  on  the  methods 
of  obtaining  and  keeping  them  ;  while  he  '^  lays  to 
*'  the  gold,  Thou  art  my  hope  ;  and  to  the  fine 
"  gold.  Thou  art  my  confidence."  Now  this  is 
unqueflionably  an  irrational,  vicious  principle  ; 
a  pofitively  wrong  and  depraved  frn  of  mind. 
And  yet  it  is,  in  its  natural  confequcnccs  and 
operations,  a  check, and  powerful  rclfraint  to  the 
vices  of  leudnefs  and  luxury,  of  riot  and  debauch- 
cry.  Such  a  predominant,  boundlcfs  love  of 
riches,  naturally  and  dire(5lly  leads  to  a  diligent 
application  to  worldly  bufinefs  ;  to  an  external 
gravity  of  deportment ;  and  to  fobriety  of  con- 
vcrfation,  in  that  partial  fenfe  of  it,  fpckcn  of 
above  ;  or  as  it  llands  in  oppofition  to  the  waft- 
ing, impoverifliing  \iccs  of  idlcncfs^  luxury,   and 

an 


SER.II.     mTrindple  andTraclicc.     ^r 

an  exccflive  Indulgence  of  the  fenfual  appetites, 
Thefe  vices  are,  in  their  very  nature,  incompatible 
with  extreme  avarice.  Nor  did  the  world  ever 
yet  fee  a  thorough  Miser,  that  was  addicted  to 
them  ;  fcldom  one,  who  did  not  loudly  declaim 
agalnft  them  as  odious,  fcandalous  and  ruinous 
ones.  Were  fuch  a  grave,  rich — poor — happy 
— miferablc  man,  freer  from  this  particular  pre- 
dominant vice,  he  might  very  probably  have 
lefs  external  fobriety  ;  and,  inftead  of  al- 
ways preaching  againft  the  follies,  extravagances, 
and  criminal  exccltes  of  young  men,  fometlmes 
condefcend  to  make  one  of  a  party  with  them 
in  tliefe  excclTes — Mere  pride,  that  hateful  fin, 
may,  in  fome  cafes,  be  fuppofed  to  produce  the 
like  external  gravity  and  fobriety,  by  abforbing, 
as  it  wcrcj  all  the  feebler  lufts  and  palTions.  In 
fhort,  it  comes  to  this  at  lall:,that  one  enormous, 
gigantic  and  voracious  vice, 
**  Like  Aaron's  ferpent,  fwallows  up  the  reft".  * 
Thus,  you  fee,  it  is  poflible,  not  only  for 
real,  but  great  and  enormous  vices  of  the  mind, 
to  contribute  to  the  appearance  of  virtue  and 
fobriety  in  the  external  converfation  ;  particu- 
larly in  tlie  Inftances  which  have  now  been  men- 
tioned. But  that  fobriety  to  which  all,  and 
young  men  in  particular,  are  to  be  exhorted,  as 
was  faid  before.  Is  primarily  an  internal  fobriety 
of  the  mind  ;  and  not  meerly  fo,  bgt  a  truly 
religious  fobriety,  remlting  from,  a  proocr  regard 
to  G(xi,  his  authority  and  coni.'viandments. 
Wliaa  /er  fobriety,  whether  of  mind  or  manners, 

cr 

•  Pope. 


^6       Of  Sobriety  in  general,       SER.  II. 

or  both, '  may  be  conceived  of  without  piety, 
■without  relTgious  principle  ;  this  is  not  thaf 
which  is  intended  in  the  text.  It  is  eirentially 
defe<5tive  ;  it  does  not  defcrve  the  name  of  fo- 
briety  in  a  religious  fenfe,  the'  it  may  be  fo 
called  in  a  civil  or  political  one  ;  and  tho'  it  may 
contribute  to  a  man's  reputation  and  intcreil:  in 
the  world  ;  yea,  may  render  him  a  very  ufeful 
and refpe(R:able  member  of  fociety.  NorjQiouldwe, 
indeed,  ever  indulge  togroundlefs  fufpicions  about 
the  finccrity  of  particular  pcrfons  ;  which  were 
highly  injurious  and  criminal. 

It  muft  be  obferved  farther,  that  the  fobrie- 
ty  to  which  you  are  exhorted,  is  not  only  in  ge- 
neral-a  religious,  but  a  truly  Chrljl'ian  fobriety  of 
mind  and  manners  :  Such  as  corrcfponds  to  the 
faith  of  the  gofpel,  and  to  the  commandments 
of  God  as  promulgated  by  his  Son  Jcfus  Chrift^ 
and  therefore  prcfuppofes  beHef  in  him  as  the 
light,  the  faviour  and  judge  of  the  world.  We 
may  be  very  certain  that  the  great  apoftle  Paul, 
fwho  himfclf  defired  neither  to  preach  nor  to 
know  any  thing,in  comparifon  of  "  Jcfus  Chrifl: 
and  him  crucified  ")  giving  directions  to  Titus_ 
3:8  a  miniltcr  of  the  gofpel,  and  enjoining  him, 
amongrt:  other  things,  to  exhort  young  men  to 
fobriety,  had  in  his  mind  nothing  fliort  of  that 
fobriety  which  is  in  its  nature  truly  chriiHan  ; 
agreeable  to  the  glorious  difcoverics,  and  the 
genius  of  the  gofpel  ;  fuch  an  one  as  is  regulat- 
ed by  its  precepts,  and  made  manlfefl  in  a 
converfation  becoming  this  divine  iniHtution. 
It  were  quite  unnatural  to  fuppofe  that  tlic  anoflle 

had 


SER.  IL     ///  Tnncipk  midTraBwe.     ^f 

had  In  \:iew,  only  ffcclt  a  fob? fety  ^§4I'ttidtfp^ptn 
wHo  believer  the  being  ^f  ^  God,-'  ftiafy  pdftibly 
be  the  fiibjecft  el'::  iM-iy,  it  Would  ht  fo,  to  fup*-' 
poft  he  Intended:  only  iuch  a  fobriety  as  a  Jc\y^ 
iiil~[  under  the  Modiie  difpen-fatlon,  might  pofTeis, 
(3r  prafliic.-     It  cannot  be   fcafohabiy  imagined, 
tkit  he  would-  ha\^e  had  Titu^  exhofi-  the  youHg' 
mcsi 'of  CVete^  Mho   ^^tr^  plrtly  G'eh tildes,   aiic? 
partly- Jews  by  birth,   to  be  fob'er-mindfe'd  upon 
the  pnnci  pies  i  of 'the-  gentile    thealogy^    which^ 
were  fo  vain  and  abfurd  •  and  wWeh  he  himfelp 
e^e^py  .where:  decri^rd  :  'Nor   yet   only  iSport  th^- 
tfiiCi  .pdncip&s ;  q>B  -ffittuiil    teligion-  ;    whfch; 
di-feovcrs  iJiot  ftfty  it'^  \(4iercin  fmful   creatures 
maf^yecvrtainly  obtafe  et<?frtal  life  :  Nor  yet,  Jaftly, 
upon  the    footing   of  the  Mofaic   law,-   \vhrch 
was  '^wteak  too'  the/ Weill's  atnd  of  which  the 
fonte  a??dftfe  biriftir  fajs,  thit  a^s   many   as  are 
of  the  works^  oi  -li,  ;"  fire  uiider  aeurfe.'-     If 
we  cortri-ier  rhe  ehbfbflef  of  the  writer^,  and  oT' 
the  perfdn  t;o    whom^he   wrotte,   together    with( 
the  tiitie,  occ^jfiofi  and*  ci'feu-mil.Mices  hef-eof,-  wii^ 
cjomoi  doiibt  l^ut'  tha't    St.  Patil's  meaning  '\\^.5r,' 
tlmt  'I^ituS  ^loulde-xhort  the  Cretian  young  meirj 
to  recd^'t  the  revc^aJion  of  the  grace   of  Cxod- 
by  his  Son  from  hcav'cft,   upon    its   proper  e\i-. 
dcnces  ;  anu._tED'Hxe>in 'a' prac'ticitl  conformity  t3- 
the  holy  preccpr,?:<?if;  r4l>  golpfeh' 

Th  a  t  he  im-el^/U:^  n-(^ihh-i^  below,  or  fliort 
of,.facH  a  truly  chrilrian  fobricty  of  mind,  is' 
tarther  evident  from  hence.  The  feveral  exhor- 
tations -which  Titus -is- enjoined  to  give  to  the  o!d- 
and-yo'ung,&c.  rcfpc6livcly,  arc  introdaccdthus, 

with 


48       Of  Sobriety  in  general ,       SER.  IT. 

with  particular  reference  to  fome  perfons, 
*'  whofe  mouths  were  to  be  ftoped,  — efpecially 
thofe  of  the  circumcifion"  ;  — "  But  fpeak 
"  thou,"  fays  the  apofUe,  "  the  things  which  be- 
"  come  SOUND  doctrine:  That  the  aged 
**  men,"  &c.  And  one  reafon  particularly  afTign- 
ed,  why  Titus  fliould  teach,  and  exhort  to,  thefe 
things,  and  others  praftife  them,  is,  "  that  the 
WORD  OF  God  be  not  blafphemed."  Now, 
certainly,  what  the  apoftle  intended  by  the  word 
of  God,  and  found  do6lrine,  is  neither  more  nor 
lefs  than  the  gofpel  of  God.  This,  if  proof 
were  needed,  would  be  manifeft  from  a  paral- 
lel palTage  in  his  firft  epiftle  to  Timothy — 
**  And  if  there  be  any  other  thing  that  is  con- 
'*  trary  to  sound  doctrine,  according  to  the 
"  glorious  gofpel  of  the  blejfed  God,  which  was 
"  committed  to  my  truJF'^.  This  gofpel  of  the 
kingdom  then,  is  the  found  doctrine  intended, 
and  that  word  of  God,which  fhould  not  be  blaf- 
phemed. Who  then  can  doubt,  but  that  the 
fobricty  of  mind  fpoken  of  by  the  apoftle,  is 
the  fame  thing  in  effedl,  with  the  belief  and 
prailice  of  the  chrlftian  religion  ?  Or,  if  any 
like  this  expreflion  better, — a  pra(n:ical  faith  in  the 
gofpel  ;  tho',  for  my  own  part,  I  know  of  no 
real  difference  in  the  fcjife  of  them. 

The  fame  thing  Is  farther manifeft,  beyond  all 
doubt,  from  the  words  of  the  apoftle  a  few  verfcs 
after  the  text  :  Where  he  fuggcfts  fome  other  mo- 
tives to,  or  reafons  for,  the  obfervation  of  the  fcve- 
ral exhortations  before-mentioned: — "That  they 

"  may 

f  I  Tim   I.  10,  II.. 


SER.  11.     in  Tnncipk  and  Tra&ice.     49 

^'  may  adorn  the  doctrine  of  God  our  Saviour  In 
**  all  things.  For  the  grace  of  God — hath  ap- 
"•  peared — teaching  us,  that  denying  ungodHncfs 
•'  and  worldly  lufts,  we  fliould  live  foberly — 
"  looking  for  that  blelTed  hope,  and — our  Saviour 
^'  Jefus  Chrifl:  ;  who  gave  himfelf  for  us,  that 
•'  he  might  redeem  us,"  &c.  The  text  being 
confide  red  thus  in  connexion  with  wha"^  preceeds 
and  follows  it ;  the  fobricty  intended  therein,  is 
evidently  fuch  a  fobriety  of  mind,  not  as  Socrates 
or  Plato,  not  as  Cicero  or  Seneca  l^iught,  tho'  in 
fomiC  refpeds  truly  excellent;  nor  yet  merely  fuch 
as  Mofes  and  the  prophets  taught ;  much  lefs  ftill, 
fuch  as  Lord  Shaftsbiny  and  Lord  BoUingbroke 
taught:  But  fuch  as  the  Lord  from  heaven, 
and  his  infpired  apolUes  taught ;  and  fuch  as  all 
are  to  praftife,  who  hope  to  afcend  thi*^^her  where 
he  is,  to  behold,  and  to  partake  of  his  glory. 
And  whofoever  pretends  to  exhort  any,  whether 
old  or  young,  to  be  fober-minded,  without  keep- 
ing in  view,  and  proceeding  upon,  this  truly  di- 
vine plan — the  doctrine  of  our  redemption  from 
fm  and  death  by  Jefus  Chrifl:,  and  of  life  and  im- 
mortality bro't  to  light  thro'  the  gofpel,  at  bed 
does  his  work  to  the  halves ;  and,  by  no  means, 
frames  his  exhortation  according  to  the  manifeft 
defign,  and  true  fpirit  of  the  text. 

Thus,  my  young  brethren,  I  have  given  you 
fome  general  and  imperfect  idea  of  the  fobriety 
to  which  you  are  exhorted  :  Nothing  beydiid 
this  was  intended  by  the  foreg;oing  remarks  re- 
lative  hereto.  Let  me  how  de'fcend  to  a  more 
difl;in(5l  explanation  of  it,  in  conformity  to  this 
E  general 


50       Of  believing  Gods  Being,     SER.  IL 

general  idea,  and  to   thcfe  curfory  obfervations, 
which   I  fhall  fHU  keep  In   view  ;    and  if  you 
fliould  do  the  fame,  it  might  not  be  unufcful  to 
you.     In  the  firfl  place,  then, 
.   I.  This  fobricty  of  mind  is  founded  In  a  firm 
belief  of  God's  being  and  pcrfedions,  his  moral 
government  and  univerfal   providence,  agreeably 
to  the  light  of  nature,  or  natural  reafon,  and  to 
the  exprefs  do6lrine  of  holy  fcriptiire  ;  for  thefe 
do  not  contradi(^,  but   mutually  confirm  and  11- 
hiftrate  each  other.     One  of  the  facred  writers 
ufes  a   very   bold,  and  equally  noble  figure,  in 
fpeaking  of  the  clear  evidence  which  God,  who 
is  invifible,  hatli  given  of  his  exigence  and  per- 
fe<flions,  to  mankind  in  general,  by  the  vifible  ef- 
fefts  of  his  power.  "  That  which  may  be  known. 
*'  of  God,"  faith  he,  "  Is  manifeft  in  [or  to]  them" 
[the  gentile  nations ;]  "  for  God  hath  fhewn  it 
*'  unto  them.     For   the   invisible   things 
*'  OF  him  from  the  creation  of  the  world  are 
**  CLEARLY   SEEN,  being   undcrftood  by   the 
"  things  that  are  made,  even  his  eternal  power 
and  Godhead."  f  Altlio'  the  world  by  wifdom 
knew  not  God;  i.  e.  tho'  mankind  in   general 
did  not  a<51:ually  attain  to  any  tolerable  know- 
ledge of  the   true  God  by  natural  reafon  and 
philofophy ;  yet  it  is  certain,  even  upon  princi- 
ples of  reafon,  both  that  there  is  One,  and  but 
One  God  ;  an  all-perfe(5l   being :   One,  and  but 
One,  who  is  underivcd,  unbegotton,  proceeding 
from  none,   and  abfolutely  independent :  "  Of 
whom,  and  thro'  whom,  and  to  whom  [of  con- 
fequcnce]  are  all  tilings ;" — all  other  perfons  and 

beings, 
f  Rom.  I.  19.  20. 


SER.II.  TerfeBions</^MoralGovernment,  ^  i 

beings,  whether  vlfible  or  invifiblc.  So  that  no 
one,  of  whom  it  can  be  truly  and  properly  faid, 
that  he  is  cither  made  or  created,  begotten  or 
produced,  derived  from,  or  dependent  upon  a- 
nother,  is  himfelf  the  unmade  and  uncreated, 
the  unbegotton  and  unproduced,  the  underived 
and  independent  Creator,  or  only  living  and  true 
God  :   For  this  were  a  contradi<^lion  in  terms. 

The  divine  attributes,  as  difcovered  to  us 
by  the  wonderful  works  and  word  of  God 
in  conjun(^iion,  are,  eternity,  independence,  or 
neceftary  Iclf-exiftence ;  immcnfity,  or  omni- 
prefence ;  incorporeity,  or  fpirituality ;  boundlefs 
power,  perfe(5l  knowledge,  and  unerring  wifdom ; 
perfecl  purity,  holincfs  and  juftice,  truth  and 
faithfulnefs,  goodnefs,  mercy,  and  immutability. 
For  in  all  thefe  refpcds,  in  all  truly  divine  per- 
fections, God  is  necelfarily,  and  therefore  immu- 
tably the  lame,  even  from,  everlafting  to  ever- 
lafting,  "  without  variablcnefs,  or  fhadow  of 
"  turning."  And  as  God  originally  created 
all  things ;  fo  he  continually  preferves,  prefides 
over,  and  governs  them  by  his  providence,  ii?i 
the  m.oft  wife,  righteou^s,  good  and  gracious 
manner:  Being  a  lover  of  all  virtue  and  goodnefs, 
and  abhorring  all  vice  and  wickednefs,  even  while 
he  is  merciful  to  the  wicked;  goodand  kind  even 
to  the  unthankful  and  to  the  evil.  It  will  not  be 
amifs  to  obferve  further  here,  that  the  holy  fcrlp- 
tures  fpeak  much  oftener,  and  far  more  largely 
and  particularly,  of  God's  goodnefs  and  mercy, 
than  of  any  of  his  other  perfections;  alTuring  us, 
that  "  the  Lord  is  good  to  all,  and  his  ten- 
E  2  der 


52     Of  believing  God's  Being,     SER.  II. 

der  mercies  over  all  his  works;"  that  *'  there  is 
none  good  but  One,  that  is  God  ;"  that  "  God 
is  love" — goodnefs  and  love  itfelf,  perfed  and 
unlverfal,  eternal  and  immutable  love  :  And  it  is 
repeated  no  lefs  than  twenty-fix  times  in  one 
pfalm,  that"  his  merey  endureth  for  ever."]" 

Now,  faith  in  God,  his  perfcdions  and  provi- 
dence, and  particularly  in  his  goodnefs  and  mercy, 
is  not  only  an  effential  ingredient  in,  but  the  very 
foundation  of,  all  true  fobrlety,  or  religion.  For, 
in  the  language  of  infpiration,  which  is  in  this 
rcfpe^l  at  Icaft,  the  language  of  rcafon  alfo, "  with- 
"  out  faith  it  is  ImpofTible  to  pleafe  God';  for  he 
"  that  comcth  to  God,  mufl:  believe  that  he  is, 
"  and  that  he  is  a  rewarderof  them  that  diligent- 
"  ly  feek  him."J  Though  I  cannot  but  obferve 
by  the  way,  that  fome  modern  pretended  re- 
formers of  the  fuppofed  errors  and  herefies  a- 
mong  us,  feem  rather  to  have  aimed  at  eftablifli- 
ing  it  as  a  fundamental  article  of  faith,  that  God 
is  NOT  "  a  rewarder  of  them  that  diligently 
feek  him  ;"  but  that  men  may  feek  him,  not 
only  earnefUy  and  diligently,  but  do  fo  all  their 
lives,  and  yet  not  find  his  favor  extended  to  them, 
cr  finally  receive  any  reward  of  him — except  the 
reward  of  unrighteoufnefs  in  eternal  torments ! 
But  if  this  be  accounted  orthodoxy,  I  muft,  for 
my  own  part,  humbly  confefs  with  the  apoftle 
Paul,  "  that  after  the  way  which  they  call  herefy^ 
"  fo  worfliip  I  the  God  of  my  fathers ;  believing 
"  all  things  which  are  written  in  the  law  and  the 
"  prophets,"  [and  the  gofpei  of  Chrift:  alfo  :] 
"  and  have  hope  towards  God  :"  §  Which 

even 

t  rfalm  136.     X  Heb.  XL  6.     <     ■'    "XIV.  14.  15. 


SER.II.  TerfeBiom6'MoralGovernment,  ^  ^ 

even  the  beft  men  upon  earth  can  hardly  have, 
upon  the  principles  of  fuch  a  fpurious  orthodoxy 
as  that  juft  now  referred  to. 

But  to  return.  If,  inftead  of  believing  the 
exiftence  and  perfecflions,  the  moral  government 
and  univerfal  providence  of  the  equally  great  a^id 
good  God,  you  have  him  not  in  all  your  thoughts ; 
if  you  do  not  duly  regard  him;  but  banifh  him, 
as  it  were,  out  of  his  own  world,  the  univerfe 
which  fprung  from  nothing  at  his  word :  If 
you  do  thus,  it  is  impoflible  that  you  fhould 
have  any  true  fobriety  of  mind,  any  real  wifdom. 
For  the  knowledge  or  fear  of  the  Lord,  is  even 
literally  "  the  beginning  of  wifdom."  They 
that  know  not  God,  know  nothing  as  they  ought 
to  know  it ;  nor  do  any  thing  as  they  ought  to 
do  it. 

Let  me  therefore,  my  young  brethren,  take 
occafion  here  to  caution  you  againfl:  liftening 
with  a  favourable  ear,  to  any  atheiftical  notions ; 
fuch  as  (Irikc  at  the  being,  attributes,  or  moral 
government  of  God  ;  and,  thereby,  at  the  very 
root  of  all  rehgion  and  virtue.  There  are  not 
wanting  thofe  in  this  apoftate,  this  foolifh  and 
wicked  world,  whofcruple  not  even  to  tell  others, 
they  are  fools,  by  intimating  that  they  "  fay 
"  in  their  hearts,  T'here  is  no  God)*  or  at  lealt, 
no  fuch  holy,  wife  and  righteous  one  as  is 
commonly  fuppofed ;  none,  from  whom  we  have 
any  thing  to  fear  If  we  do  evil,  or  to  hope  if  we 
do  well.  And  there  are  fome  young  men,  tho', 
I  would  charitably  hope,  not  amongft  you ;— yea, 
-forae  that  are  more  advanced  in  years,  who  either 
E  3  from 


^4      Of  believing  God's  Bel  tig,     SER.  IL 

from  an  unwillingncfs  to  pa.rt  with  their  kills,  or, 
^gt  bcft,  Trom  great  levity  of  mind,  and  an  affec- 
tation of  fmgularity,  liften  with  pleafure  to  fuch 
fenfelefs  notions,  when  they  hear  them  advanced  ; 
and  read  the  books  with  delight,  in  which  fome 
perfons  even  of  the  lafl  and  prefcnt  age,  have 
Ihewn  a  ftrange  ambition  to  record  their  own 
folly  and  impiety  to  the  ages  that  are  to  come. 
Take  heed,  my  beloved  brethren,  kfl:  any  of  you 
Ihould  alfo  be  carried  away  with  thefe  errors  of 
the  wicked  ;   of  fuch  fools  as  thefe. 

I  HARDLY  need  defire  you,  by  way  of  anti- 
dote againfl:  the  poifon,  and  mortal  venom  of 
fuch  principles,  to  lift  your  eyes  to  the  heavens 
above  ;  to  obferve  the  IKipendous  magnitude,  the 
regular  motions,  the  beautiful  order,  of  the  nu- 
merous worlds  that  roll  there ;  or  to  afk  you,' 
how  they  came  there  I  and  by  whom  they  are 
preferved  from  age  to  age  in  this  wonderful  or- 
der and  harmony  l  1  fcarce  need,  for  this  end, 
to  defire  you  even  to  look  down  upon  the  earih, 
or  to  look  round  the  world  which  you  inhabit; 
in  which  there  are  actually  innumerable,  indefi- 
nite marks  and  characRiers  of  infinite  power,  of 
the  moft  confummate  wifdom  and  goodncfs.  It 
will  be  fufRcient  if  you  confider  thofe  micro- 
cpfms,  thofe  little  worlds,  your  own  bodies  ; 
which  are  indeed  "  fearfully  and  wonderfully 
rnade;" — with  amazing  fkill,  an  art  truly  admira- 
ble and  aftonifhing  to  every  attentive  obfcrver. 
And  whofc  hand  formed  and  fafhioncd  thefe  ? 
Certainly  no  human  one :  The  art,  wifdom  and 
ppwer  of  all  the  fons  oi  Adam  united,  would 

not 


SER.II.  TerfeBions'irMoralGovermnent.  5  ^ 

not  fuffice  for  the  forming  a-fingle  fly,  emmit  or 
mite.  Nay,  all  human  wifciom  cannot  even  com- 
prehend the  workm.anfhip  and  art  of  the  lealt  in- 
16(51 ;  tho'  it  may  fee  enough  thereof,  to  be  at  once 
convinced  and  confounded.  What  then  will 
you  fay  of  your  own  bodies?  Whofe  workman- 
fhip  are  they  ? 

But  if  even  your  bodies  muft  neceffarily 
be. the  product  of  a  wifdom,  a  fl^ill,  an  art  and 
power,  fo  much  furpafling  all  that  is  human  ; 
what  will  you  fay  of  your  minds,  your  fouls, 
which  direct  and  governs  them  ?  From  whence 
come  knowledge,  reflexion,  memoi-y  ?  from 
whence,  will,  choice  and  liberty  ?  from  wdicnce 
the  power  of  at  once  looking  back  on  what  is 
paft,  and  forward  on  what  is  future  ?  Are  thefe 
intelleftual  powers  and  faculties  of  yours,  eternal 
and  ncceffary?  No.  It  is  but  a  few  days  fince 
you  yourfelves  came  into  exiftence.  Were  they 
then  without  any  caufe  ?  No.  Nothing  can  bef6, 
that  is  not  both  eternal  and  neced'ary.  Were 
they  then  the  producft  of  inert,  unknowing, 
fenfelefs  matter  ?  That  cannot  be  :  Knowledge, 
choice  and  power  cannot,  furely,  be  derived  from 
that  which  is  itfelf  deftitute  of  all  knowledge, 
choice  and  pov/er.  From  whence  and  from 
whom  then,  came  thefe  intelleftual  powers  I  To 
fuppofe  that  you  need  to  be  told,  would  hardly 
be  confiftent  with  the  very  fuppofition,  that  you 
are  polTelTed  of  them.  From  hence  appears  at 
once,  the  being  and  the  fpirituality  of  God; 
and  the  extreme  ftupidity  of  all  image-worlliip. 
For  there  never  was  a  more  rational,  a  more  cori- 
E  4  clufivQ 


5  6  Of  believing  Gocfs  Being,  ire.  SER.  II. 

clufive  argument  than  this  which  follows — 
"  For-afmuch  then  as  we  arc  the  offspring 
'*  OF  God,  we  ought  not  to  think  that  the 
"  Godhead  is  like  unto  gold,  or  filvcr,  or 
"  ftone  graven  by  art,  and  man's  device." f 

Moreover  :  Do  not  your  moral  faculties, 
particularly  your  fenfe  of  right  and  wrong, 
juftice  and  injulHce,  demonftratc  the  moral  cha- 
racter of  Him,  whofe  offspring  you  are  ?  Un- 
doubtedly, m  the  cleared:  manner  ;  and,  confe- 
quently  that,  under  his  government,  virtue  fhall 
be  rewarded  and  vice  punifhed.  Each  man's 
own  confcience,  is  in  a  fort  a  divine  meflenger, 
a  prophet  to  himfelf ;  foretelling,  as  one  may  ex- 
prefs  it,  ''  a  day  wherein  God  will  judge  the 
*'  world  in  righteoufncfs."  O  then,  let  not  this 
prophet  within  you,  preach  righteoufnefs  and 
fobriety,  or  prophecy  to  you,  in  vain.  If  you 
hearken  to  the  dictates  of  this  prophet,  one 
may  very  fafcly  conclude,  that  you  will  not 
reje6l  the  tcftimony  of  thofe  who  appeared 
in  the  world  in  ancient  times  ;  and  particularly, 
not  "Jesus  of  Nazareth,  who  was  a  phophet 
**  mighty  in  deed  and  word,  before  God,  and  all 
''the  people."  [Luke  XXIV.  19.]-— But  this 
naturally  brings  me  to  obferve  more  dilHndly, 
tho'  in  conformity  to  what  was  intimated  before, 

II.  That  the  fobriety  of  mind  to  v.hich  you 
are  exhorted,  implies  a  belief  of  the  gofpel,  or 
of  the  chriftian  revelation  :  For  it  is  not  merely 
a  religious,  but  a  chrifl-ian  fobriety,  that  is  in- 
tended in  the  text.  And  this  certainly  includes, 
or  fuppofcs,  a   belief  of  Chrift's  gofpel ;    a  due 

regard 
t  Aas  XVII.  29. 


SER.  II.    Of  believing  the  Gofpel,  (ire.    57 

regard  to  him  in  the  high  relation  which  he 
bears  to  mankind ;  a  ferious  confideration  of  his 
perfon,  character,  do6trine,  precepts ;  the  defign 
of  his  manifeitation  and  fufferings  in  the  flefh  ; 
his  refurrc<n:ion,  afcenfion,  the  glory  to  which  he 
is  exalted  ;  his  future  appearing,  and  the  end 
and  confequenccs  thereof.  Without  the  know- 
ledge, belief,  and  confideration  of  thefe  things, 
there  can  be  no  fobriety  of  mind,  deferving 
the  name  of  ChrifHan.  Let  me  therefore  de- 
fcend  to  a  few  particulars  here ;  fuch  as  feem 
to  me  very  important.  In  doing  which,  I  fhall 
be  obliged  to  be  brief,  and  Ihall  of  choice,  as 
far  as  I  think  confident  with  my  own  duty  and 
your  good,  avoid  every  thing  of  controverfy ; 
in  which   I   do  not  delight.  And, 

I.  Of  the  perfon  of  the  Lord  Jefus  Chrift, 
who  is  fHled,  in  fcripture,  ''  the  image  of  the 
invifible  God,  the  firft  born  of  every  creature.":J: 
He  often  alluded  to,  and  fomctimes  fpake  ex- 
prcfly  of,  a  "  glory  which  he  had  with  the 
Father  before  the  world  was."  To  be  re- 
admitted into  which  glory,  he  once  earneftly 
prayed,  faying, — "  O  Father,  glorify  thou  me 
with  thine  own  fclf,  with  the  glory  which  I  had 
with  thee,"&c.t  It  isfaid  of  the  Logos,  or  Word, 
that  he  was  '*  in  the  beginning  with  God,"  and 
*'  was  God;"  that  "  all  things  were  made  by 
*'  [or  thro']  him"§ — And,  in  divers  other  places, 
the  worlds^  and  all  things,  are  faid  to  have  been 
created  by,  or  thro  him.  Which  pafTages,  to 
fay  the  leafl,  do  not  feem  cafily  to  admit  the 
fenfe  put  upon  them  by  the  learned  Socinus  and 

his 

%  Col..  I.  If.    f  John  XVII,  5.     §  Joliu  I.  I.  2,  &c. 


5  8        Of  believing  the  Gofpel,       SER.  II. 

Ms  followers ;  who  undcrfknd  them  of  the  new 
creation,  or  the  renovation  of  all  things.  This, 
I  eonfefs,  appears  to  me  to  be  a  forced,  very  un- 
natural, and  quite  inadmifTible  interpretation  of 
thefe  palTages. 

But,  to  prevent  your  drawing  any  wrong  in- 
ferences, on  the  other  hand,  from  thefe  exprcf- 
Cons ;  let  me  remind  you  of  two  or  three  palfa- 
ges  of  fcripture,  which  may  help  to  explain  them. 
In  the  epiille  to  the  Ephefians,  we  find  this  ex- 
preflion  : — '*  God,  who  created  all  things  by 
Jefus  Chrift."*  In  that  to  the  Hebrews,  the 
following:  "God — hath  in  thefe  lall:  days  fpo 
ken  to  us  by  his  Son — by  whom  alfo  he  made 
the  worlds."  il  Thefe  paffages  may  help  to  ex- 
plain thofe,  in  which  the  worlds,  even  all  things, 
are  fpoken  of  as  having  been  made,  or  created 
by,  or  thro'  Chrifl:  the  Son  of  God,  without  any 
particular  mention  of  the  Father.  Moreover ; 
to  prevent  any  wrong  inferences  from  its  being 
{k\d  by  St.  John,  "  hi  the  beginning  was  thr 
Word  ;"  you  need  only  to  be  reminded  of  the 
very  firfl  words  in  your  bible :  "  In  the  beginnijig 
"  God  created  the  heaven  and  the  earth." 
Again:  To  prevent  any  wrong  inferences  from 
Jefus  Chriffs  being  IHled  God,  as  he  is  feveral 
times  in  fcripture ;  it  will  be  fufficient  only  to 
remind  you  of  his  own  words  on  one  or  two 
occafions.  When  the  captious  Jews  charged 
him  with  blafphemy,  bccaufe,  as  they  faid,  he 
**  being  a  man,  made  himf^lf  God ;"  his  anlV.-i 
was,  "  Is  it  not  written  in  your  law,  I  faid,  ye 
"  are  gods  ?    If  He  called  them  gods,  on  whom 

'/  the 

♦eh.  III.  9.         1;  Ox.  I.  I,  2. 


SER.  II.    or  the  Chriftian  Revelation.     59 

''  the  word  of  God  came,  and  the  fcriptureean- 
''  not  be  broken  :  Say  ye  of  him  whom  the  Fa- 
'"  THER  hath  fanftified,  and  fent  into  the  world, 
"  Thou  blafphemeft,  becaufe  I  faid,  /  am  the  Son 
"  of  Gou  ?"§  And  here  by  the  way,  I  cannot 
but  obferve  that  many,  inftead  of  being  content 
with  giving  our  Saviour  this  fcriptural  title,  fo 
often  taken  by  himfelf,  and  given  him  by  the  fa- 
cred  writers,  *^  The  Son  of  God,"  chufe  com- 
monly to  change  it  into,  God  the  Son ;  an  expref- 
fion  which  never  once  occurs  in  the  holy  fcrip- 
tares.  With  how  fair,  candid  and  pious  an  in- 
tention they  do  this,  others  may  conjecture, 
boat  themfelvcs  doubtlcfs  know — But  my  bufi- 
nefs  here  was  only  to  remind  you  of  two  or  three 
paiTages,  for  explaining  thofe  in  which  Chrift  is 
ftiled  God.  I  have  given  you  a  very  obfervable 
one  already.  The  next  fhall  alfo  be  the  words 
of  our  Lord  himfelf,  in  his  prayer  to  the  Father, 
a  little  before  his  death :  "  And  this  is  life  eternal, 
"  that  they  might  know  thee  the  only  true- 
''  God,  and  him  whom  thou  haft  fent,  Jefus 
'^  Chrift."f  [This  is  the  literal  tranflation]  Ano- 
ther paiTage  directly  to  the  prefent  purpofe,  fhall 
be  from  the  apoltle  Paul,  who  is,  by  fome,  fup- 
pofed  himfelf  once  or  twice  to  have  ftilcd  Jefus 
Chrift,  God  :  If  fo,  it  is  but  candid  to  let  him 
be  his  ow^n  interpreter — "  There  is  none  other 
''God  but  one.  For  tho'  there  be  that  are 
"  *.^llcd  gods,  whether  in  heaven  or  in  earth  ; 
(cio  there  be  gods  many,  and  tords  many)  but 
"'  to  us  there  ib  but  one  God,  the  Father,  of 

''  whom 
§  John  X.  33—36.        t  John  XYII.  3. 


6o        Of  believing  the  Gofpel,        SER.  \L 

"  whom  are  all  things,  and  we  in  him  ;  and  one 
"  Lord  Jefus  Chrift,  by  whom  are  all  things, 
"  and  we    BY   him. "J 

With  refpeft  to  the  perfonof  our  Lord  Jefus 
Chrift,  it  muil:  be  farther  obferved,  "  That  in  the 
fulnefs  of  time  God  fent  forth  his  fon,  made  of 
a  woman ;" — that  the  "  Word  was  made  flefli ;" 
that  "  forafmuch  as  the  children  were  partakers 
"  of  flefh  and  blood,  he  alfo  himfelf  took  part  of 
"  the  fame  :" — that   he  was  "  found   in  fafhion 


"  of  man,"  and  "  a  man  ;" — "  Jefus,  a  man  ap- 
"  proved  of  God;" — "  the  man  Chrift  Jefus;" — 
"  that  man  whom  God  hath  ordained,"  8cc. 

It  fhould,  moreover,  be  very  particularly  obferv- 
ed, that  God, even  the  Father,  did,  in  a  very 
particular  and  eminent,  a  tranfcendently  glorious 
and  inexpreflible  manner,  dwell  in  our  Lord  Jefus 
Chrili,  manifefting  his  glory  in,  by  and  thro'  him. 
On  which  account  it  doubtlefs  is,  that  he  is 
fometimes  called  God  ;  and  that  they  who  had 
feen  him,  are  faid  to  have  "  fcen  the  Father  ;" 
who  yet,  fl:ri6tly  fpeaking,  is  "  the  invifible 
God  ;"  and  whofe  "  image,"  even  *'  the  bright- 
ncfs  of  his  glory,  and  the  exprefs  image  of  his 
perfon,"  hypoltafis,  fubftance,  or  efTence,  Jefus 
Chrift  is  faid  to  be.  As  to  the  particular 
mode  of  the  divine  inhabitation  in  Chrift,  it 
is  neither  revealed,  nor  to  be  comprehended  by 
mortal  men ;  who  cannot  even  comprehend  the 
manner  in  which  their  own  fpirits  dwell  in  their 
bodies.  But  I  repeat  it,  left  1  fliould  be  mifundcr- 
ftood,  that  it  was  "  God,  even  the  Father,"  ac- 
cording 

X  Cor.  VIII.  4.  5.  6. 


SER.  II.    or  the  Chrijlian  Revelation.    6 1 

cording  to  fcriptiire,  that  dwelt  or  inhabited  \n 
jefas  Chrifl:,  in  this  ineffably  glorious  manner. 
For  thus  he  declares  of  himfelf,  and  his  mar- 
vellous works:  "  I  fpeak  not  of  myfelf ;  but 
*'  the  Father  that  dwelleth  in  me,  he  doeth 
*'  the  works."*  The  like  manner  of  expreflion  is 
common  with  him.  According  to  which,  it  was 
not  fome  other  divine  Being,  agent  or  perfon, 
difHnft  from  the  Father,  that  dwelt  in  the 
nian  Chrlft  Jefus,  as  fome  have  imagined,  (not 
very  confiftently  with  the  divine  unity)  but  the 
FATHER  himfelf.  And  it  is  no  iefs  the  pofitive 
do<flrine  of  fcripture.  That  there  is  but  one 
GoDythe  Father,  "  who  is  above  all,  and 
thro'  all,  and  in  you  all," — even  the  "  God  and 
Father  of  our  Lord  Jefus  Chrid:";  than  it  is, 
That  there  is  but  one  Lord  Jefus  Chrift,  "  the 
"  Son  of  the  Father  in  truth  and  love  ;" — 
"  the  Son  of  the  Blessed  ;" —  "  the  Son  of 
the  Highest  ;"  and  of  whom  an  angel  from 
heaven  prophefied  thus  before  his  birth  -  "  He 
"  Ihall  be  great,  and  (hall  be  called  the  Son  of 
*'  the  Highest  ;  and  the  Lord  God  fhall 
**  give  unto  him  the  throne  of  his  father  Da- 
vid."   f  But  to  proceed, 

2.  The  general  and  grand,  both  the  primary 
and  ultimate  end  of  Chrift's  coming  down 
from  heaven,  or  of  his  incarnation,  was,  to  glorify 
his  God  and  Father,  by  doing  his  will.  "  For  I 
"  am  come  down  from  heaven,'^  faid  he,  "  not 
"  to  do  mine  own  will,  but  the  will  of  him  that 
'*  fcnt  me" J — "  I  honour  my  Father — I  feek 
"  net  mine  own  glory."!', — "  1  have  not  fpoken 

"of 

■*John  XIV.io,  t  Luke  I.  32.  %  John  VI.  38.  jl  Ch.  VIIL  49,  jo.- 


62        Of  believing  the  Gofpel,      SER.  II* 

"  of  myfelf,  but  the  Father  which  fent  me,  he 
"  gave  me  a  commandment,  what  I  fhould  fay, 
"  and  what  I  Ihould  fpeak — I  fpeak  therefore, 
**  even  as  the  Father  faid  unto  me,  fo  I  fpeak. "§ 
— "  I  have  glorified  thee  on  earth ;  I  have 
"  finifhed  the  work  which  thou  gaveft:  me  to  do: 
*'  And  now,  O  Father,  glorify  thou  me  with 
"  thine  ovvn  felf,  &c."*  This  general  end  of 
Chrift's  incarnation,  comprehends  all  others. 
But    more   particularly, 

3.  One  principal  end  of  Chrift's manifeftation 
in  the  fleih,  was,  to  make  known  the  Father  ; 
the  nature  and  truth  of  God,  or  the  principles 
of  true  religion,  in  a  more  clear,  full  and  perfe<5t 
manner,  than  they  had  been  made  known  be- 
fore, by  Mofes  or  any  of  the  ancient  prophets, 
or  even  John,  that  burning  and  fhining  light ; 
the  grcateft  of  all  the  prophets,  till  the  Son 
of  God  himfelf  appeared  in  that  character  from 
heaven. 

At  the  time  of  our  Lord's  coming  into  the 
world,  the  Jewifh  revelation  was  very  grofly 
corrupted  ;  the  priefts  having  long  *'  taught  for 
do<51:rines  the  commandments  of  men  ;"  fo  that 
tho'  they  were  not  wholly  ignorant  of  the  true 
God,  yet  "  in  vain  did  they  worfhip  him." 
Among  the  gentile  nations,  there  were  hardly 
any  traces  of  true  religion  to  be  found.  Divine 
knowledge,  the  only  true  wifdom,  was  far  from 
obtaining  among  the  nations  of  the  world,  in 
proportion  as  the  polite  arts  and  fciences  had 
done.  In  many  countries,  particularly  Perfia, 
Chaldea,  Egypt,  Greece  and  Italy,  thefe  arts  and 

fciences 

§  John  Vill.  49,  50.      *  Ch.  XVII.  4,  5. 


SER.  II.  or  the  Odriflian  Revelation,     6  5 

fciences  had  been  carried  to  a  furpriiing  degree 
of  perfc(ftion.  The  poet's  numbers  were  har- 
monious, and  his  fong  fublime.  The  muficiarr 
almoft  enchanted  wild  beafrs,  and  the  woods^ 
which  they  haunted,  as  well  as  favage  men, 
1  he  orator  thunder'd  and  Hghten'd ;  and,  at 
pleasure,  either  rais'd  or  allay'd  a  ftorm  In  the 
breads  of  his  auditors.  The  nobleft  piles  and 
ftrufturcs  arofe  under  the  hands  of  the  architeft* 
The  canvafs  was  taught  to  glow  with  hfe,  bor- 
rowed from  the  painter's  pencil ;  and  brafs  and 
marble  to  breath  under  the  chiffel  of  tlie  flatuary  : 
While  the  aftronomer  furv^eyed  and  meafured 
the  heavens ;  even  thofe  heavens  which  declare 
the  glory  of  God.  But  notwithitanding  all 
thcfe  improvements,  thefe  wonderful  efforts  of 
human  genius  and  induftry,  "  the  world  hy 
wifdom  knew  not  God !"  With  refpe<5l  to  thoS 
knowledge  of  Hiin,  and  of  true  religion,  there- 
was  in.  tax5t  no  material  difference  betwixt  the; 
moft:  refined,  and  the  moft  lavage  and  barbarous 
nations  under  heaven.  Witnels  the  multitude 
oi  the  gods  and goddeiles acknowledged  in  them;; 
fo  great,  that  it  were  eafier  to  call  all  the  fkrs 
by  their  names,  than  to  number  fuch  a  promifcu- 
ous  rabble— heroes,  llrumpets,  difeafes,  plagues, 
monfters,  vices,  conftellations,  beafts,  birds,  and' 
creeping  things!  And  if  fuch  were  the  gods, 
judge  you,  what  the  worfhippers  muft  have  been; 
how  wife,   pure    and   holy  !  f 

Such, 

f  Upwards  of  thirty  thoufand  pagan  deities  have  been  men- 
tioned by  writers.  Min.  Faslix  alone,  may  fatisfy  any  perfoa 
of  a  moderate  curiofityj  upon  this  fubjed. 


64       Of  believing  the  Go/pel,       SER.  II. 

Such,  in  brief,  was  the  religious  ftate  of  the 
world ;  fuch  thick  darknefs  covered  its  inhabi- 
tants, efpecially  the  heathen  nations,  at  the  time 
when  God  tho't  fit,  lall:  of  all,  to  fpeak  unto 
men  by  his  Son  from  heaven.  He  accordingly 
appeared,  faying,  "  1  am  the  light  of  the  world  j 
"  he  that  followcth  me,  fhall  not  walk  in  dark- 
"  nefs,  but  fhall  have  the  light  of  life."f  In 
which  words  he  tacitly  compares  himfclf  to  the 
fun  in  the  heavens,  that  ruleth  by  day ;.  enlight- 
ening, warming,  and  diffufing  blefilngs  on  all 
below:  Which  was  indeed  agreeable  to  one  of 
the  glorious  characters,  under  which  he  had 
been  prophefied  of — "  the  fun  of  righteoufnefs 
"  arifing  with  healing  in  his  beams."  No  man 
had  feen  God  at  any  time ;  the  only  begotten  Son, 
who  was  in  thebofom  of  the  Father,  declared  him 
to  the  world.  And  as  none  perfecitly  knew  the 
Son  but  the  Father  ;  fo  neither  knoweth  any 
man  the  Father  but  the  Son,  and  he  to  whom- 
foever  the  Son  revealeth  him.  He  came  to  bear 
witnefs  to  the  truth ;  and  did  it  with  fuch  clcar- 
nefs,  and  convincing  evidence  of  his  coming 
from  God,  that  his  few  difciplcs  might  then, 
with  great  propriety  fay,  *'  We  know  that  we 
"  are  of  the  truth,  and  the  whole  world  lieth 
"  in  wickednefs.  And  we  know  that  the  Son 
"  of  God  is  come,  and  hath  given  us  an  under- 
"  (landing,  that  we  might  know  him  that  is 
"  true :  and  we  are  in  h i M  that  is  true,  in 
"his  Son  Jefus  Chrift.  This  is  the  true  God, 
**  and  eternal  life."  ||  4.  Jesus 

f  John  VIII.  12.  II  I  JohnV.  19,  20.  Compare  John  XVII.  3. 
Which  clearly  determines  the  fenfe  of  this  text,  if  people 
will  be  determined  Iblely  by  fcripture  authority. 


SER.  II.  or  the  Chriftmi  Revelation,    65 

4.  Jesus  Christ  came  into  the  world,  not 
merely  as  a  light  to  lighten  it  with  the  know- 
ledge of  the  "  only  true  God";  but  to  declare 
his  will  and  commandments  authoritatively  in, 
his  name.  "  I  am  come",  faith  he,  "  in 
"  my  Father's  name",  &c.  He  came  into  it 
as  a  preacher  of  righteoufnefs ;  to  inculcate  obe- 
dience toGod's  laws  which  were  already  known  ; 
to  refcue  others  from  the  corrupt  interpretations, 
which  by  time,  the  ignorance  of  the  people,  and 
more  efpecially  the  wickednefs  of  the  priefts,  had 
been  put  upon  them  ;  whereby  "  the  command- 
"  ment  of  God  was  made  of  none  cfFc^fc"  He 
came  to  put  an  end  to  the  peculiarities  of  the 
JewiHidifpenfation;  to  "gather  in  one  the  children 
"  of  God  that  were  fcattcred  abroad"  ;  to  form 
them  into  one  fpiritual  body,  or  church, 
under  himfelf  as  head  ;  that  there  might  be 
"  one  fold,  and  one  Ihepherd"  And  he  pro- 
mulgated certain  new  laws  and  ordinances  rela- 
tive to  this  fpiritual  kingdom,  for  the  due  inte- 
rior regulation  of  it,  and  for  its  fupport  and  en- 
largemicnt,  till  "  all  nations  fhould  flow  into  it!'. 

5.  He  came  to  give  mankind  the  moft  perfect 
and  engaging  example  of  obedience  to  the  will 
of  God  ;  of  all  piety  and  righteoufnefs,  humility 
and  charity,  temperance  and  patience  ; — a  living 
example  i»i  frail  human  flclh.  For  tho'  he  were 
made  in  the  "  likenefs  of  finful  fleili  ;"  yet  in 
him  was  no  fin  :  He  was  holy,  harmlefs,  un- 
defiled,  feparate  from  fmners.  He  laid  to  his 
difciples  upon  a  certain  occaiion,  "  I  have  given 
you  an  example  that  ye  fliould  ilo  as  I  have  done 
to  you."  The  like  might  t^e  been  faiJ  on  other 

F  uccalions. 


66       Of  believing  the  Gofpt'l      SER.  II 

occafions.  Indeed,  he  admonifhcd  his  difclplcs 
in  a  more  general  way, to  keep  his  commandments, 
"  that  tliey  might  abide  in  his  love,  even,"  faitfi 
he,  ''  as  I  have  kept  my  Father's  command* 
ments,  and  abide  in  his  love."  And  the  apolHe 
Peter  fays  of  him,  that  he  "  left  us  an  example, 
that  we  iliould  follow  his  fteps." 

6.  He  came  to  make  an  atonement  for  the 
Cns  of  the  world  ;  "  to  put  away  fins  by  the  fa- 
crifice  of  himfclf."  This  he  did  upon  the  erofs, 
when  he  oifcrcd  himfclf  up  to  God,  as  a  Iamb 
without  blemifli  and  without  fpot.  He  is  faii 
to  have  redeemed  men  to  God  by  his  blood  ;  to 
haCe  died  for  us,  the  juft  for  the  unjull:,  that  he 
might  bring  us  unto  God.  Audit  fhould  be 
particularly  obfervcd  here,  that  he  died  thus,  not 
only  for  a  few^  particular  perfons,  as  fomc  fecni 
to  imagine,  but  "  died  for  all," — "  rafted  death 
for  every  man  ;  "  and  "  gave  himfclf  a  ranfom 
for  all,  to  be  tefrliicd  in  due  time."  Agreeably 
whereto,  the  apolllc  John  fpcaks  of  him  under 
the  following  charartcr —  ''  Jefus  ChriH:  x.\ic 
"  righteous,  who  is  the  propitiation  for  our  fins, 
"  and  not  for  ours  only,  but  alfo  for  the  fins  oP 
*'  the  WHOLE  world".  So  the  apolHe  Paul 
fpcaks  of  it  as  the  fiibfhince  o^  that  rainiilry  of 
reconciliation  which  he  had  received,  "  That 
*' Cod  was,  in  Clirin:,  reconciling  the  world 
'•  unto  iiimfclf",  not  imputing  their  trcfpaffcsunto 
"  them".  And  he  accordinlgy  befeeches  all,  ia 
Chrilfs  Head,  to  be  "reconciled  unto  God." 

7.  He  was  raifcd  from  the  dead,  and  exalted 
to    the  hi^hiJi  heaven^  ;  not  only  to  "  appear 

in 


SER.  IL  or  the  Chnflian  Revelation,    6y 

in  the  prefence  of  Ggd"  as  an  intcrceflbr 
and  advocate  with  liim  for  his  difciples ;  but  to 
be  crowned  with  glory  and  honor,  as  being  by 
the  Father  appointed  heir,  and  Lord,  and  Judge 
of  all  ;  or  as  having  all  power  given  unto  him 
in  heaven  and  in  earth. 

8.  He  is  to  be  revealed  from  heaven  at  an 
appointed  time  ;  "  the  time  of  the  refHtution  of 
"  all  things,  fpokcn  of  by  all  the  prophets  fmce 
*'  the  vrorld  began",  in  the  glory  of  the  Father, 
to  judge  the  world  in  righteoufnefs — -Let  me  now 
dole  thefefhort  remarks  with  the  words  of  the 
apolUe  Paul — "  Then  cometh  the  end,  when  he 
"  fhall  have  delivered  up  the  kingdom  to  God, 
"  even  the  Father  ;  when  he  ihall  have  put 
*'  down  all  rule,  and  all  authority  and  power, 
"  For  he  niuft  reign  till  he  hath  put  all  enemic's 
"  under  his  feet.  The  laft  enemy  that  fhall  h.i 
"  dcllroyed  is  death.  For,  Hs  hath  put  all 
**  things  imcler  his  feet  :  But  when  he  faith,  all 
"  things  are  put  under  him^  it  is  manifefl:  thac 
**  HE  is  excepted  which  did  put  all  things  under 
"  him.  And  when  all  things  fhall  be  fubdued 
"  unto  him,  then  fhall  the  Son  alfo  himfeif  be: 
"  fubjc<5t  unto  LIiM  that  put  all  things  under 
"  him,  THAT  God  may  be  all  in  aLl  T't 

The  feveral  things  thus  briefly  hinted  at,  i 
confidcr  only  as  fame  of  the  more  obvious  auvt 
important  ends  of  Chrili's  mediation  ;  fome  cf 
which  arc  fpoken  of,  or  refencl  to,  l■^  alniOiC 
every  page  of  the  new  tefhimcn':,  as  things  par-* 
ticuiarly  worthy  of  our  diily  jTieilitation.  Nci- 
F  2  ta.T 

f  i  Cor.  xr.   34  —  73. 


68        Of  klkvlng  the  Co  [pel,      SER.  II, 

thcr  can  you  be  fo'ocr-niinclcd,  as  you  ought  to 
be,  without  bcHcving,  and  often  t]iinking  upon 
thefe  capital  doiftrincs  of  the  gofpcL  For,  as 
has  been  before  obfervcd,  without  chriftian  faith, 
there  can  be  no  fuch  thing  as  chriiHan  practice 
or  fobriety,  in  the  old  or  young. 

Let  nie,  therefore,  here  take  occafion,  my 
beloved  young  brethren,  to  w  arn  vou  againit  the 
fatal  principles  of  our  modern  delils.  As  Jefus 
Chrift  has  his  niiniilers  to  exhort  you  to  believe 
his  gofpcl,  and  to  be  fober-mindcd,  in  order  to 
your  prefent  and  eternal  good  ;  the  devil  has 
alfo  his  cmifTaries  and  apolHes  to  diilVide  yoii 
from  it :  men  who,  in  all  countries  tliat  are  bklt 
with  liberty, abufe  that  liberty  by  "  Ipcaking  evil 
of  the  things  which  they  underil-and  not":  men 
who  both  declaim  and  write  againli:  the  gofpcl 
of  their  falvation  ;  and  have  even  the  hardinefs 
to  ridicule  and  blafpheme  what  angels  defire  to' 
look  into,  and  confidor  at  once  with  delight  and 
admiration ; — all  thofe  of  them,  1  mean, who  "kept 
their  firlt  efhitc":  For,  as  to  the  red,  they  doubt- 
lefs  blafpheme  thefe  things  alfo  ;  tho'  they  nei- 
ther din:)elieve  nor  riducle  them ;  but  *'  believe  and 
tremble."— Thefe  men,  in  their  talk  and  writmgs, 
commonly  pretend  great  benevolence  and  good- 
will. They  will  profefs  their  forrow  to  fee  you 
cnllaved  with  fuperititious  notions  tmd  fancies 
about  revelation.  Tluv  will  tell  you,  perhaps, 
that  you  are  debarred  from  the  innocent  plea- 
fures  of  life,  and  held  in  a  miferablc  kind  of 
bondage,  by  the  fabled  terrors  of  another  world. 
Whereas,  could  you  cafl  off  thefe  childifli   pre*- 

judices 


SER.  II.  or  the  Chnft'ian  Revelation.     65 

judiccs  of  education,  and  become  One  of  th^m, 
you  would  enjoy  a  moli  delightful  cafe  and  free- 
dom of  mind,  from  a  full  pcrfwafion,  cither 
that  there  is  no  future  ftate,  or  at  leali:  no  hell, 
where  frail  creatures  arc  to  be  tormented  for  a 
few  lallies  and  indifcretions  :  And, that  you  may 
depend  upon  it,  if  you  fliould  furvive  the  fliip- 
wrack  of  death,  you  ihall  go  to  fomc  far  iiappier 
region' — fome  Klilian  field,  where  vchi  may  fport 
and  play  to  eternity. 

Thesk  men,  however,  generally  pretend  to 
a  great  regard  for  moral  virtue  ;  more  efpeciallv, 
univerfil  love  to  mankind  :  Nay,  thcv  fometimcs 
even  fpeak  refpeftfully  of  God — And,  to  ufe  the 
words  of  the  apoftle,  "  No  marvel  ;  for  Satan 
"  himfelf  is  transformed  into  an  angel  of  light. 
"  Therefore  it  is  no  great  thing  if  his  mini- 
'^  Iters  alfo  be  transformed  as  the  miniiters 
*'  of  righreoufnefs  ;  whofe  end  fhall  be  accord- 
"  ing  to  their  works  J".  In  a  vord,  rhcfe  arc 
the  very  men  whom  the  apoiile  Peter  dcfcribcs, 
and  forewarns  yon  to  beware  of,  in  the  follow^ 
ing  words  :  "  'lliefe  are  w^lis  v.itliout  water, 
"  clouds  that  are  carried  \\\t\\  a  temped, to  v.hpm 
*'  the  mill:  or  darknels  is  ref^rved  for  ever.  For 
"  when  th?y  fpeak  great  fuelling  words  of  vanity, 
"they  allure  through  the  hills  of  the  flelh, 
"  through  mueli  wantonnefs,  thofe  tliat  \\ere 
''  clean  efeaped  from  tliem  wh.o  live  in  error  ; 
''  While  they  promife  tiiciii  liberty,  thcv  them- 
"  felves  are  the  fervants  of  corruption  ;  tor  of 
"  whom  a  man  is  overeome,  of  tlie  iamc  is  he 
**  brought  in  bondage." 

F  r>  The 

\  2  Cor.  xi    14,  i;. 


7©       Of  believing  the  Gofpel,     SER.  11. 

The  divine  mifTion  and  authority  of  Jcfus 
Chrift,  or,  in  other  words,  the  truth  of  the 
chriftian  religion,  is  eftabHAicd  by  "  many  in- 
fallible proofs".  However  cnthulialb  have 
declaimed  againft  reafon,  and  rational  preachers, 
■ivhile  thcnifclvcs  were  deplorable  examples  of  the 
contrary,  the  religion  of  Chrift  is  a  molt  rea- 
fonable  religion  ;  the  wifJom,  as  well  as  the 
power  of  God  to  falvation,  to  every  one  that 
fmccrely  believes  it.  Both  its  do<51:rincs  and 
precepts,  as  delivered  by  him  and  his  apoltles,  are 
rational  in  the  highefl  lenfe,  however  they  have 
been  perverted  fince  ;  bearing  a  truly  divine  cha- 
rafter,  to  thofe  that  have  eyes  to  fee,  inftcad  of 
being  blinded  by  the  God  of  this  world.  In 
Jefus  Chritl  were  fulfilled  many  illuftrious  pro- 
phecies. He  wrought  ftill  more  numerous  and 
ailonifhing  miracles,  by  the  finger  of  that  God 
who  dwelt  in  him.  He  was  alfo  raifed  from 
the  dead  himfelf,  after  having  raifed  others,  "  by 
the  power  of  the  Father".  He  was  often  feen 
and  convcrfcd  with  by  many  credible  witnefles, 
who  had  well  known  him  before.  He  was  vi- 
fibly  taken  up  into  heaven  :  And,  foon  after, 
in  conformity  to  his  own  promife,  many  mira- 
culous powers  were  beilowcd  upon  his  apoflles, 
and  other  difciplcs  ;  particularly  the  gift  of 
tongues  ;  by  means  of  which  the  gofpel,  under 
the  apparent  management  of  a  ^*:\y  tilliermen, 
and  other  poor  Galileans,  made  a  furprizing  pro- 
grefs  in  oppofition  to  the  united  wit,  malice  and 
power  of  the  world,  both  Jcwifli  and  Gentile. 
And  divers  of  Chrlfi's  and  his  apolHc's  predictions 

luve 


SER.  II.  on  the  Chnftian  Revelation.    7  r 

have  fince   been    fulliiled,    and  others  of  them 
are  daily  fulfilling. 

Th  e  plain  confequencc  of  thefe  fafts,  Is,  That 
Jcfiis  Chriil:  was,  indeed,  the  Son  of  God  ;  and 
tliat  the  religion  w  hich  bears  his  facred  name,  is 
the  true  religion,  which,  in  all  reafon,  you  are 
bound  to  receive  with  the  profoundefi:  reverence 
and  gratitude.  Let  me  therefore  juft  remind 
you  further  here,  of  the  \\  ords  of  Peter  in  his 
own,  and  the  name  of  the  other  apoflles,  upon 
"a  particular  occafioh.  V/iicn  many  of  our 
Lords  difciples  forfock  Ifim,  in  the  days  of  hi«; 
liefli,  and  walked  no  more  wlih  him,  he  turned 
and  faid,  in  an  allec^Hoiiate  manner,  ''  Will  ye 
alfo  go  away  :' — at  once  intimating  his  unwil- 
lingnefs  that  they  fliould  do  fo,  and  his  deter- 
mination to  leave  them  to  their  own  choice  and 
liberty.  Hereupon  Peter  made  the  following 
anfwer,  iii  which  you,  my  young  brethren,  muit 
be  left  to  join  with  him  or  nor,  as  God 
iliali  give  you  light —  "  Lord,  f  to  whom  fhall 
"  we  qp  !  Thou  haft  t4ie  words  of  eternal  Hfe. 
"  And  we  believe,  and  are  fure,  tliat  thou  art 
*'  that  Chrill,  the  Son  of  the  living  God."J 

Having  thus  flievv^n  that  fobriety  of  mind 
fuppofes  (i)  A  belief  o'i  God's  being  and  per- 
fe<^ions  ;  and  (2)  Of  the  eluillian  revelation  ;  let 
mc  now  oblerve, 

F  4  IIL  That 

•;  J'jIjt  vi.  68,  69 

:;:  fir.  Liu. aj.d's  excellent    Fcvi^vs  if  t/:f  Dei/iicj!  Ifritcrr,   4* 
JcVvfs  «'3   be  iciJ  by  every  yoanj  f^iaa  who  hn?  leif-ire-  f»>^ 


72  Of  think'mg  fohcrly        SER.  IL 

III.  That  it  alfo  implies,  thinking  fobcrly 
of  yourfclves.  I'his  is  an  effential,  a  mod  im- 
portant ingredient  in  chriftian  fobriety  ;  and  it 
comprehends  divers  particulars,  which  fhall  be 
mentioned  with  all  convenient  brevity.     And, 

I.  This  implies  a  fenfe  of  your  natural  ig- 
norance, or  the  native  darkncfs  of  your  under- 
ftandings.     You  may   conclude  that  I   do    not 
here  intend  any   thing  that  is  peculiar  to  you  ; 
but  fpeak  with  reference  to  what  is  common  to 
you  with  others.     All  men  in  general  arc  born 
into   the    world,    abfolutely  ignorant    of  every 
thing  ;  they  know  nothing  of  what  is  pafTIng  in 
this  world  or  any  other.     Whatever  any  know, 
it  is   not  innate,   or  born    with    them  ;  but  ac- 
quired afterwards.     And  lo  feeble  are  their  in- 
tellectual faculties,  that  however  ambitious  they 
arc  of  knowing,   or  being  thought   to  know  a 
great  deal,   what   they  can  aftually  attain  to,  is 
comparatively   but  very  little,     even   tho'    they 
fpend  much  time  in    the  purfuit  of  knowledge. 
They  are  as  it  were  dooijied  to  ignorance  by  the 
very  condition  of  their  birth,  nature  and  life  in 
this  world,    notwithftanding    either   their    thirft 
after,  or  affectation  of  wifdom.     This  is  the  fen- 
limcnt  which  is  exprcflcd  by  Zophar  in  the  book 
of  Job  :  "  Canll:  thou  by  fearching  find  out  God? 
'*  canfl:  thou  find  out  the  Almighty  unto  perfect 
"  tion  ?  It  is  as  high  as  heaven  ;  what  canfl  thou 
"^  ^o  ?  deeper  than  hell ;  what  canll:  thou  know  ? 
"  —He  knov/eth  vain  men — For  \ain  man  would 
"  be  wife,  though  man  be  born  like  a  wild  afs's 
"  colt  t".  Young  men  efpecially,    arc  generally 

prone 

I  Chap.  xi.  7  —  1:. 


SER.il  of  Ones  [elf.  73 

prone  to  entertain  too  high  a  conceit  of  their 
knowledge,  and  of  their  capacity  for  knowing 
more  :  Which  often  makes  them  over-pofitivc 
in  their  own  way,  and  fclf-fufficicnt.  It  leads 
them  to  defpife  the  opinions  and  coiinfels  of 
others  ;  of  their  parents,  and  other  perfons,  tho' 
older  and,  moil:  probably,  wifcr  than  themfelves. 
This  is  of  pernicious  confcqucnce  in  many 
refpe(5ls.  If,  therefore,  you  w^ould  be  fober- 
minded,  think  foberly  of,  and  know  yourfclves  : 
It  becomes  you  to  be  mode!!:,  and  fclf-diffidcnt ; 
not  to  lean  too  much  to  your  own  undcnland- 
ings  ;  but,  from  a  confcloufnefs  of  your  inexpe- 
rience, to  lirtcn  to  advice,  and  endeavour  to  learn 
of  others  ;  tho'  by  no  means  to  rcfign  up  your 
own  underftandings  implicitly  to  the  di(5tates  oi 
any  ;  and,  lead  of  all,  in  matters  of  confcience 
and  religion,  w-hich  are  peculiarly  your  ow^n  con- 
cern. Indeed,  you  might  well  fufpeft  the  pro- 
bity of  any  man's  defign,  whatever  were  his  cha- 
racter, who  fliould  pcrfwade  you  to  put  cut,  or 
to  blind  your  own  eyes  in  a  thick  wood  ;  pro- 
mifmg,  that  when  you  had  done  {o^  he  would 
be  your  faithful  guide  out  of  it  ; —  efpecially  if 
you  had  moiiey  about  you.  Whoever  a<5l  fuch 
a  part  as  this  by  others  in  their  fpiritual  concern- 
ments, they  do  not  fo  well  deferve  the  name  of 
minirrers  of  the  gofpel,  as  that  of  thicves,robbcrs 
and  affaflines. 

2.  Thinking  foberly  of  yourfel ves,  implies 
a  due  confideration  of  your  moral  frailty  and  de- 
pravity :  whereby,  as  in  what  was  laft  mentioned, 
-your  natural  ignorance,-nothing  is  intended  that 

is 


74  Of  thinKing  foherly       SER.  II. 

Is  peculiar  to  yourfclves,  but  what  is  common  to 
the  offspring  of  Adam.  There  Is  a  great  deal  of 
pervcrfencfs  and  vice,  which  may  be  confidercd 
as  in  fome  fenfc  natural  to  mankind  ;  arifingfrom 
ignorance,  or  weaknefs  of  underllanding  on  the 
one  hand,  and  from  ftrong  paffions  on  the  other. 
Both  thcfe  are  certainly  natural  to  mankind. 
And  what  is  the  natural,  not  to  fay,  unavoidable 
confequencc  of  fuch  a  union,  or  concurrence  of 
ignorance  and  paflion  in  the  fame  fubjcft,  but  ir- 
regularity of  defire,  will  and  behaviour,  in  many 
refpe6ls.  But  how  does  the  cafe  ftand  in  faft  ' 
Do  not  all  go  aftray,  at  leall:  in  fome  degree, from 
the  paths  ofreafon  and  virtue,  very  early  in  life: 
fo  early,  that  it  occafioned  the  Pfalmiil:  to  fay, 
not  indeed  without  a  figure,  that  they  are  "  c^- 
"  tranged  from  the  womb  ;  and  go  allray  njfoon 
**  as  they  are  bom,  /peaking  Hti\  This,  to  be 
fure,  is  not  literally  true  ;  nor  was  It  dcfigned 
to  be  fo  under ftood.  The  meaning  is,  that  the 
ignorance  and  paffions  of  children  arc  fuch, that 
they  fpeak  and  aft  unreafonably,and  deviate  from 
the  rules  of  virtue,  in  a  greater  or  Icfs  degrec,al- 
moft  aifoon  as  they  are  capable  of  fpeaking  and 
afting  at  all.  And  the  wifer  fon  of  David  has 
faid,  to  the  fame  purpofe,  that  '*  childhood  and 
"  youth  are  vanity"  ;  and  that  "  folly  is  bound 
"  up  in  the  heart  of  a  child".  By  which  he 
doubtlefs  means  fomething  that  is  in  a  degree  vi- 
cious ;  not  fimple,  unavoidable  ignorance  only  : 
For  he  adds,  that  the  "  rod  of  correftion  will 
drive  it  far  from  him  ;"  which  could  not  be  faid 
with  propriety,  of  mere  natural  and  una^•oidable 

ignorance. 


SER.  IL  of  Ones  felf,  75 

ignorance.  It  is  not  my  defign  to  Tuggeft,  that 
either  you,  or  any  others,  were  really  and  pro- 
perly vicious,  finful  and  criminal,  before  you 
were  capable  in  any  meafure  of  diftinguifhing  be- 
twixt good  and  evil  :  Much  lefs,  that  you  were 
juflly  liable  to  eternal  torments,either  on  account 
of  any  corruption  of  nature  which  you  brought 
into  the  world  with  you,  or  by  reafon  of  the  im- 
putation of  Adam's  fin  to  you.  For  I  find  no- 
thing in  the  fcripturcs  that  implies  either  of  thefe 
things  ;  and,  beyond  them  I  do  not  chufe  to  be 
wife.  But  were  you  not  fmful  creatures,  in  a 
degree^  affoon  as  you  began  to  a<5t  vicioufly  • 
Was  :-!Ot  that  very  early  in  life  ?  And  is  not  this 
at  leafl:,  juil:  matter  of  humiliation  to  you,  and  to 
all  ^  If  you  are  fober-mindcd ;  if  you  think  foberly 
of  yourfelves,  even  as  you  ought  to  think,  the  molt 
harmlefs  and  innocent  oi  you  will  not  be  pure  in 
your  own  eyes  :  but  acknowledge  that  you  arc 
unclean  ;  having  been  guilty  of  numberlcfs  irre- 
gular defies,  and  faults  ;  of  many  vicious  actions, 
from  your  childhood,  fmce  you  were  actually 
capable  of  difccrning  betwixt  good  and  evil.  So 
that  if  God  were  ftrid  to  mark  Iniquity. even  the 
mofl  innocent  of  you  could  not  ftand  in  judc- 
raefit.  What  then  would  be  the  confeouencc, 
as  t6  the  mo'A  criminal  ! 

3.  This  leads  me  to  obfervc,  that  think- 
ing foberly  of  yourfelves,  impfies  the  ferious  con- 
fideration  of  your  ibte  as  you  are  m.orally  pol- 
luted creatures,  guilty  before  God,  aixl  ihnding 
In  need  both  of  fur  fication,  and  forgivenefs  with 
'  God.     That  dartneis  ©f  the  human  mind,  that 

ifregulai-ity 


y6  Of  thhikwg  fohcrly       SER.  II. 

irregularity  of  the  will,  and  diforder  of  tlie  af- 
fe<5tions,  which  may  juflly  be  tcrmcu  natural,  in 
the  fenfc  before  explained,  are  certainly  infelici- 
ties at  leaff,  from  which  all,  for  their  own  fakes, 
fhould  defire  deliverance  ;  that  inftead  of  them, 
there  may  be  knowledge  in  the  mind,  regularity 
in  the  will,  and  a  due  fubordination  of  the  pafTi- 
ons  and  affcftions  to  right  rcafon.  Herein  fum- 
marily  confifts  that  moral  purity  which  was  jull 
now  hinted  at ;  and  which  ftands  in  oppofition 
to  the  natural  blind ncfs  and  depravation  of  the 
mind.  But  you  ought  to  confideryourlcivcs,not 
merely  as  carrying  about  with  you  a  mental  dif- 
eafe,  which  needs  a  remedy  ;  but  alfo  as  culpa- 
ble and  criminal  in  the  fight  of  God, on  account 
of  your  aftual  deviations  from  tiie  rule  of  your 
duty,  fo  fir  as  you  have  really  departed  from  it, 
in  thought,  word  or  deed  ;  and  therefore,  as  was 
faid  before,  itanding  in  need  of  forgivencfs  alfo. 
An  holy  God,  tho'  he  may  pity,  and  fhew  mercy 
to,  yet  muil  needs  be  difplealcd  with,  thofe  who 
knowingly  violate  his  commandmcnts,or  the  la  vs 
of  reafon  and  virtue  ;  as  you  have  all  dcubdcfs 
done  in  many  inftanccs.  If  God  had  been  rigo- 
roufly  juft,  or  deftitute  of  mercy,  you  might  have 
been  cafl:  off  by  him  even  in  chi!dhood,for  youf 
fins  committed  in  ti:at  flatc.  Your  tranlgrcffi- 
ons  have  ftill  been  growing  more  numerous,  and, 
probably,  more  aggravated  with  youi*  years  :  So 
that  it  is  not  owing  to  your  own  innocence,  but 
to  the  Lord's  mercy,  that  you  are  not  con^med. 
And^  in  order  to  being  fob- r-minded,  you 
are  to  think  thus  foberly  of  yourielvcs  and  your 

llatc 


SER.  II.  of  Ones  felf.  77 

Hate,  with  reference  to  God  and  his  laws ;  for 
this  is  no  more  than  what  you  ought  to  think,  it 
being  only  truth  and  faft  ;  and  fuch  truth,  the 
ferious  confideration  of  which,  has  a  very 
clofe  connexion  with  chriftian  fobriety  of  mind; 
or  rather,  is  comprifed  in  it. 

4.  This  implies  a  ferious  confideration  of 
your  natural  frailty,  or  mortality  ;  of  the  many 
evils  to  which  you  are  liable  in  this  world  ;  of 
the  fhortnefs  and  uncertainty  of  human  life,  and 
the  certainty  of  death  approaching.  Many 
.people,  and  particularly  the  young,  are  apt  to 
entertain  fond,  romantic  conceits  about  worldly 
felicity,  and  to  put  far  away  the  evil  day  of 
death,  of  adveriity  and  forrow  ;  feldom,  perhaps, 
thinking  of  it  at  all,  and  when  they  do,generally 
fluttering  themfelves  that  this  day  Is  at  a  great 
diilance.  But  if  ever  you  are  truly  fober-minded, 
you  will  think  differently  upon  this  fubjeft.  You. 
will  fee  the  vanity  of  the  world  and  its  enjoy- 
ments ;  even  of  all  that  is  in  the  world,  "  the 
"  luft  of  the  eye,  the  iufl:  of  the  fiefh,  and  the 
**  pride  of  life".  You  v/ill  often  have  in  your 
thoughts,  the  bodily  pains  and  difcafes,  the  nu- 
merous erodes  and  difappointments,  and  the  ma- 
ny  other  natural  evils,  to  which  mankind  are 
fubje^led  in  the  prcfent  Hate  ;  agreeably  to  the 
reprefcntations  of  fcripture,  and  to  the  experience 
oi  all  ages — Hiat  the  crcature,-that  mankind  are 
''  made  fubjccl  unto  vanity".  You  will  not 
therefore,  if  you  think  fobcrly  ol  yourfelves,and 
the  prefent  ftatc,  depend  upon  any  great,  unin- 
terrupted and  iafting  •"olicity  in  this  '^  evil  world"; 

or 


7  8  Of  thinking  foherly        SER.  IL 

or  even  upon  living  long  in  it.  For  there  are 
hardly  any  more  obvious  truths  than  thefe :  That 
"  man  that  is  born  of  a  woman,is  of  few  days  and 
"  full  of  trouble  :  He  cometh  forth  as  a  flower, 
"  and  is  cut  down  ;  he  fleeth  alfo  as  a  fhadow, 
"  and  continueth  not."  How  frequent  are  the 
examples  of  mortality,  even  in  the  young  ;  in  the 
hail  and  ftrong,  who  had  the  fairefl  profpe6t  of 
any,  of  long  life  \  How  often  have  you  your- 
fclves  feen  tJhe  words  of  Job  verified  I  —  That 
'*  onedieth  in  his  full  ftrength,  being  wholly  at 
*'  eafe  and  quiet.  His  breafts  are  full  of  milk, 
*'  and  his  bones  are  moiftencd  with  marrow." 
It  is  not  of  fo  great  importance  for  you  to  know 
particularly,  how  mankind  originally  came  into 
fuch  a  (late  as  has  been  mentioned,  as  it  is  to 
know,  and  duly  to  confider,  the  certainty  of  it 
as  a  'i^i^.  It  may  therefore  fuflice  here,  to  ob- 
ferve  to  you  In  general,  that  the  holy  fcriptures 
fpeak  of  this  as  having  been  occafioned  by  the 
fin  of  our  firfl:  parents,  or  their  apoftacy  from 
God  —  But  jult  fentiments  concerning  human 
Jifc,  mortality  and  death,  confidcred  as  fafts,  are 
doubtlefs  a  very  material  branch  of  that  fobriety, 
to  which  young  men  fhould  be  exhorted. 

5'.  A  sERJous  confideration  of  the  confe- 
quences  of  death,belongs  alfo  to  this  head.  Thefe 
confcqucnces  are  mo(l:  important  and  intcrefting 
in  their  nature,  according  to  the  holy  fcripturcs; 
which  reprefent  this  Ihort  life  as  a  (late  of  trial 
or  probation,  and  that  which  follows  it,  as  a  fh  tc 
of  recompence  ;  which  is  therefore  to  be  eithc  r 
a  o^oft  happy  or  miferable  one    to  all  men  \  eP 

pecflivcly, 


SER.il  of  Ones.    felf.  79 

pc6lively,  according  to  the  deeds  done  by  them 
"  in  the  body."  Tho'  your  bodies  are  mortal, 
your  fouls  will  furvive  them  :  "  It  is  appointed 
unto  all  men  once  to  die,  and  after  that  the  judg- 
ment." Now  you  will  not,  certainly,  deserve  the 
charaiftcr  of  fober-minded,unlefs.you  often  think 
ferioufly  of  thcfe  things  ; —  approaching  death, 
the  immoriality  of  your  fouls,  the  righteous 
judgment  of  God,  and  the  unfading,  eternal 
joys,  or  the  unutterable  woes,  which  will  be  the 
confcquence  of  that  decifive  judgment. 

There  are  many  other  things  neceffary  for 
ti^e  illuftration  of  chrilHan  fobriety  :  Of  which 
in  the  next  difcourfe.  But 

I  CANNOT  conclude,  my  young  brethren, 
without  cautioning  you  againfl:  pride,  vanity  and 
felf-fufficicncy  ;  than  which  there  is  nothing 
more  repugnant  to  true  fobriety.  Confider  your- 
fclvcs  at  all  times  as  the  degenerate  ofF-lprincr  of 
Adam.  Confider  the  narrownefs,  weaknefs,  and 
great  imperfection  of  your  intelle<5lual  faculties; 
how  naturally-dark  your  minds  are,  as  you  come 
into  the  world  ;  how  little  you  really  know  ar 
prefent,  how  much  you  are  wholly  ignorant 
of,  and  will  be,  ihould  you  live  ever  fo  lon^, 
Confider  the  moral  depravation  of  your  minds; 
your  proncncfs  to  vice  ;  the  many  fins  and  fol- 
lies whi^h  you  have  been  guilty  of,  from  your 
early  childhood  ;  how  jullly  you  might  be  con- 
demned by  Him,  that  is  of  purer  eyes  than  to 
behold  iniquity  ;  who  chargcth  even  his  angels 
with  folly,  and  in  whofe  fight  tl-.c  heavens  are 
not  clean.     Confider  the  need  which  you  have, 

both 


8o         Of  thlnkwg  foherly  SER.  11. 

both  of  cleanfing  from  the  filthlncfs  of  the  flefh 
and  fpirit,  and  of  pardon,  through  the  blood  of 
Jcfus,  Chriil.  If  you  entertain  fuch  fcntimcnts  as 
thcfe  ;  if  you  think  thus  foberly  of  yourfelves, 
it  will  be  a  good  flcp  towards  that  fobriety 
of  mind  to  mhich  you  arc  exhorted.  But 
there  Avill  be  but  litlte  ground  of  hope  tcf- 
pe(5ling  you,  if  you  are  vain  and  proud  ;  if  you 
are  puffed  up  with  an  high  opinion  of  yourfelves ; 
of  your  own  knowledge,  innocence  and  virtue, 
or  your  righteoufncfs  in  the  fight  of  God  —  In 
flying  thcfe  things,  you  doubtlefs  perceive  on 
une  hand,  that  I  do  not  mean  to  flatter  you  in 
any  evil  or  falfe  way.  You  may  be  equally  af- 
fured  on  the  other  hand,  that  I  do  not  mean  to 
reproach  and  revile  you ;  but  only  to  rcprcfcnt  the 
iimple  truth  to  you,  that  you  may  now  acquaint 
yourfelves  with  God,  and  be  at  peace  ;  fo  that 
good  may  come  unto  you  in  the  end. 

Let  me  alfo,  in  conformity  to  what  has  been 
faid  before,  caution  you  againll  thofe  fond  and 
groundlcfs  conceits  about  worldly  happinefs,  par-^ 
ticularly  in  the  gratification  of  your  fenfual  lufts 
and  paffions,  which  the  minds  of  the  young  are 
fo  commonly  filled  with  ;  while  they  ncgleft 
that  pious  and  virtuous  pradice,  in  which  alone 
true  felicity  is  to  be  found.  Such  imaginations 
as  thofc,  are  mere  dreams,  or  the  dclufions  of 
him  that  is  faid  to  be  a  liar  and  murderer  from 
the  beginning,on  account  of  his  tempting  ourfirft 
parents  with  the  fair  forbidden  fruit;  telling  them 
that  they  fhould  not  furcly  die  by  eating  of  it, 
but  become  happy  and  immortal  as  gods.  The  like 
dclufions  he  pra(5tifes  from  age  to  d^go.  with  fuc- 

ccfs. 


SER.II.  ofOm'sfelf.  8i 

cefs,  upon  the  unexperienced  fons  of  Adam  and 
Eve  ;  To  that  they  alfo  flatter  themfelves  "with 
the  hopes  of  happlnefs,  by  eating  "  forbidden 
fruit  ;"  and  in  doing  thofe  things,  of  which  God 
hath  fa  id,  that  the  end  of  them  is  death.  It 
would  be  your  wifdom  to  take  warning  by  the 
fate  of  our  common  progenitors  :  And  alfo  to 
trull  the  experience  of  thofe  in  all  ages, 
who  having  made  the  trial,  have  found  that  vi- 
cious pleafures  are  but  pain  in  the  end  ;  parti- 
cularly the  experience  of  that  great  king,  and 
PREACHER*  to  young  men,  who,  after  fo 
much  trial,  faid  :  "  Vanity  of  vanities,  all  is  va- 
*'  nity" — "  I  have  feen  all  the  works  that  are 
"  done  under  the  fun,  and  behold  all  is  vanity 
*'  and  vexation  of  fpirit."  Hear  then,  my  beloved 
brethren,  what  the  fame  wife,  great  and  royal 
PREACHER  calls  "  the  conclufion  of  the  whole 
matter"; —  the  refult  of  all  his  obfervations,  in- 
quiries, reflection,  and  experience —  "  Fear  God, 
"  and  keep  his  commandments  ;  for  this  is  the 
*'  whole  of  man.  For  God  fliali  bring  every 
"  work  into  judgment,  with  every  fecret  thing, 
"  whether  it  be  good,  or  whether  it  be  evil." 


Solomon. 


SERMON 

G 


,,,«,,*^^^*.X*-^^   ,,*V^^ 

Sermon     III. 


Chriftlan  Sobriety  further  explained  ;  tv'z. 
(4.)  Of  Repentance.  (5.)  Of  the 
Faith  which  is  faving.  (6.)  Of  an  ex- 
ternal ProfefTion  of  Chriflianity.  (7.) 
Of  Prayer.  And  (8.)  Of  iiniverfal 
Obedience  to  Chrift's Commandments. 


*#*##•*«?*#####*###*#•%###***##-**###*»# 


TITUS      II.    6. 

Yqvng  !M£X  Iikcwife  exhort  to  he  fiber- 
mmded. 

MY  firlt  dlfcoiirfc  upon  this  fubjc^l  con- 
tained iucJi  oblervations  as  were  tJio't 
proper  by  way  of  introdu(5tion  to  the 
main  dcfign.  What  that  was,  has 
alfo  been  flicwn  already  ;  and  not  only  lo,  but 
entered  up  on  in  the  fecond  and  laft  difcourfc. 
It  will  now  be  proper  jult  to  remind  }ou,  that 
ihc  MRST  part  of  that  deflgn^  was, 

SCMFWH AT 


SER.  III.  Of  Repentance.  83 

Somewhat  clifl:in(n:Iy  to  explain  to  my  young 
[brethren,  the  nature  of  that  fobriety  which  is 
.fpokcn  of  in  the  text  ;  and  to  recommend  it  to 
them  in  a  curfory  way. 

In  purfuance  of  which  branch  of  it,  divers  re- 
marks have  already  been  made  upon  the  nature 
of  fobriety,  confidered  both  Internally  and  exter- 
nally ;  and  more  particularly,  the  three  follow- 
ing, r/z, 

1.  That  it  is  founded  in  a  firm  belief  of 
God's  being  and  perfections,  his  moral  govern- 
ment, and  univcrfal  providence. 

2.  1'hat  it  Implies  a  belief  of  the  gofpel  of 
ChriO-,  or  the  Chrlifian  revelation.     And 

3.  That  it  alfo  implies,  thinking  foberly  of 
One's  fclf. 

These  things  were  as  diftin611y  explained  as 
I  could  well  do  it,  unlefs  I  had  fpent  more  time 
upon  them.  And,  without  any  further  repeti- 
tion, I  fhall  now  proceed,  by  divine  permillion 
and  afTiilance,  to  fome  other  particulars  compre- 
hended in  Chrifl'ian  fobriety  :  For  as  to  any  6~ 
iher  fobriety,  my  young  bretlircn,  whether  real 
or  imaginary,  v.e  ihall  now  have  no  concern  v.ith 
it.     To  proceed,  therefore. 

IV.  This  fobriety  fuppofes  and  implies  in  it, 
fmcerc  repentance ;  fuch  a  repentance  as  the 
Lord  Jefus  ChriJi:  and  his  apofHes  preached  to  the 
world.  In  the  preeeeding  difcourfe  I  mentioned 
to  you,  thinking  foberly  of  yourfehes,  us  a  ne- 
eeflary  ingredient  in  true  fobriety  of  mind  :  And 
that,  as  was  then  fhewn,  implies  a  ferious  con- 
iideration  of  the  darknefs  and  depravity  of  mind 
G   2  vvj.ich 


84  Of  Repentance.         $ER.  III. 

which  arc  common  to  you  with  the  reft  of  man- 
kind. It  alio  implies  a  confidcration  of  your  part 
fms  and  mifcarriages  ;  and  of  the  ib.tc  of  guilt 
which  you  are  in, in  confccjuence  of  having  tranf- 
gcefTed  God's  comm.andmcnts.  But  fomething 
beyond  this,  is  implied  in  repentance.  Let  mc:, 
.therefore,  fnew,  as  briefly  as  may. be,  \\hat  the 
.holy  fcripturcs  intend  hereby.       And, 

In  general,  repentance  properly  fignifies  a 
'change  of  fentiment,  of  mind  and  dlfpofition,  in 
xonfequencc  of  refled:ion  ;  an  after-wifdom  in 
One  that  has  been  in  error  and  vice  ;  and,  in 
one  word,  the  convcrfion,  i.  c.  the  turning  of  his 
heart  from  fhi  and  folly  to  righteoufnefs,.  an4 
wifdom, — from  the  power  of  fatan  unto  God. 
This,  in  general,  is  the  true  fcriptural  idea  of  re- 
pentance ;  as  it  is,  indeed,  explained  by  thcfc 
fcripture-expreffions,  "  repentance  from^  dead 
*'  works",  and  "  repentance  towards  pod".  But, 
more  particularly, 

I.  Repentance  implies  a  fenfc  of  having 
erred  from  the  paths  of  trutli  and  viftue  ,  or  a 
convicftion  of  the  mind  and  coni'cience,  tliat  a 
pcrfon  has  done  amifs  ;  that  he  has  done  what 
he  ought  not  to  have  done,  and  ncgkx^lcd.thofe 
things  which  he  was  in  rcafon  bounti  to  do. 
Some  perfons  have  indeed  been  much  more  cri- 
minal than  others  :  their  deviations  from  their 
;duty  have  been  more  numerous,  and  their  faults 
of  a  more  heinous  nature.  But  all  are  in  fomc 
degree  culpable.  And  no  pcrfon  ever  did, or  can 
repent,  without  being  llril  convinced  of  his 
errors. 

2.    Rr.rENT.\NCE 


SEk.  Iir:  (f  Repentance.  %} 

z.  Repentance  implies,  not  only  a  fenfe' 
of  having  done  amifs,  but  of  having  therein 
tranfgrefTed  God's  coinmandments,  which  are* 
holy,  jufl:  and  good  :  Or,  in  other  words,  of 
having  finned  againft  God.  Even  an  atheiit/ 
continning  fuch,  may  be  convinced  of  his  having 
tranfgrcffcd  the  laws  of  right  reafon,  and  of  juf^ 
tice  ;  but  he  cannot  repent  ;  which  impHes  a 
convicTion  of  the  mind  thatOne  has  finned  againft 
God,  or  tranfgreffed  his  laws,  confidered  as  fuch ': 
",  For  fm  is  the  tranfgreflion  of  the  law"  of  God, 

3.  Repentance  implies  fhame,and  remorfe 
of  confcience.  And  this  is,  indeed,  very  clofeiy 
connefted  with  a  conviftion  of  mind,  that  One 
has  violated  the  commandments  of  the  all-wife, 
holy  and  good  God.  The  penitent  finner  finds 
himfelf  pierced  and  wounded  at  the  heart ;  or, 
in  the  language  q{  fcripture,  '^  pricked  in  the 
heart",  as  with  a  poifoncd  arrow,  or  a  deadly  darr. 

4.  It  implies  felf-condcm nation,  a  fcnfe  of  ill- 
defcrt,  an  apprchenfion  of  God's  righteous  dit 
pleafure,  and  fear  of  "  the  wrath  to  come." 
Hov/ever  eafy  or  fccurc  the  fuiner  were  before, 
vet  when  the  holy  law  of  God, and  his  own  (ins 
are  at  once  brought  into  his  view,  the  very  fight 
is  as  it  were  mortal  to  him.  This  is  the  two-fold 
Hate,  or  rather,  thcfe  are  the  fucccifive  ilates  of 
mind,  which  the  apoftle  Paul  rcprefents  in  the 
cmphatical  words  foUov/lng  :  "  I  ^^as  alive  v.ith- 
out  the  law  once  ;  but  when  the  commandment 
came,  fin  revived,  and  I  died." 

5.  Tho'  repentance  implies  remorfe  of  con- 
fcience, and  felf-ccndemnatioii^   it    is  <^irentialiy 

Q    7,  different 


86  Of  Repentance.  SER.  IIL 

different  from  difpair.  True  repentance  is  ever 
attended  with  a  degree  of  hope  towards  God  ; 
defpair  implies  a  fear  of  wrath  void  of  hope, 
which  is  the  ftate  of  devils.  That  carries  th<; 
foul  to  God,  as  a  merciful  and  gracious  being, 
who  delightcth  not  in  the  death  of  (inners  : 
This  drives  it  from  him,  and  plunges  the  fmncr 
into  a  ftate  of  greater  guilt  and  mifcry  than  he 
was  in  before.  The  defpairing  (inner  has,  if  I 
may  fo  exprcfs  it,  both  his  eyes  fixed  on  the 
holy  law,  or  jufHce  of  God  :  The  true  penitent, 
but  one  of  his  ;  the  other  being  turned  on  God's 
mercy,  or  grace,  manifeftcd  in  the  gofpcl.  So 
that  repentance  aud  faith,  tho'  o^tcn  treated  of 
diftin^tly,  and  tho'  really  dillincl  in  fonie  rcfpcfts, 
mutually  infer  and  imply  each  other,  when  we 
fpeak  of  that  repentance  and  faith  which  are 
truly  evangelical. 

6.  True  repentance  implies  ah  ingenuous 
forrow  for,  and  hatred  of  all  fin  in  general,  as 
It  IS  moft  unreafonable  in  itfclf,  and  contrary  to 
the  holy  nature  of  God  ;  not  merely  as  it  ex- 
pofes  the  finner  to    his  wrath  and  curfe. 

7.  It  is,  accordingly,  attended  with  a  fincere 
and  fixed  refolution,  by  God's  grace  and  help, 
to  forfake  all  the  known  ways  of^vice  and  folly 
without  exception.  If  f  may  fo  exprcfs  it,  re- 
pentance cuts  "  of  the  right  hand,"  and  "  plucks 
out  the  right  eye"  :  It  fevers  betwixt  the  heart 
and  every  former  lufl-,  how  beloved  fcever  ;  or 
how  fovcreign  an  empire  foever  it  once  main- 
tained over  the  blinded  and   enflavcd   foul. 

9.  The 


SER.  III.  Of  Repenmcc.  87 

9.  Thk  finccre  penitent  is  rcfolvcJ,  not  only 
tkit  he  will  "  ceafc  to  do  evil",  but  by  God's 
grace,  "  learn  to  do  well";  and  live  in  obedience 
to  all  his  commandments. 

It  fhould  be  farther  obfcrved, 

10.  That  fnch  a  repentance  as  this,  which 
is  the  gift  of  God  by  the  miniftry  of  the  gof- 
pcl,  under  the  condu^l:  and  influence  of  his  Holy 
Spirit,  conditutes  that  renewed  itate  of  mind, 
which  the  fciiptures  cxprcfs  by  a  *'  new  heart', 
being  "  born  again",  the  "  new  creature",  the 
"  new  man",  and  the  like. 

Now  true  repentance  is  abfolutcly  necclTary 
in  order  to  true  fobricty  of  mind.  Oih-  Lord 
jefus  Chriil  preached  the  neceflity  of  it  himfelf, 
ikying,  *'  Except  ye  repent,  yc  fhall  all — perifh." 
He  commanded  his  apolHcs  to  do  the  lame  thro*- 
out  the  world,  with  this  addition,  that  the  r"c- 
milfion  of  fins  fhould  be  proclaimed  at  the  fame 
time  in  his  name.  This  he  did,  in  tlie  molt  ex- 
plicit manner,  not  till  aher  his  rcfurrefbion  ;  as 
in  the  following  words  :  ^  Thus  it  behoved 
"  Chrift  to  fufFer,  and  to  rife  again  the  third  day  : 
**  And  that  repLUtanco  and  rcmiflion  of  fms 
**  Ihould  be  preached  in  his  name,  among  all 
*'  nations — And  ye  Are  witnelles  of  thcfe  things. 
*'  And  behold  I  fend  the  promife  of  my  Father 
**  upon  you  :  but  tarry  ye — untill  ye  be  endued 
**  uich  power  from  on  high  f."  The  apoitles 
pun(5tucdly  followed  his  direcftions  in  this,  as  in 
other  refpe^ls.  I'or  immediately  after  they  had 
received  ''  the  promife  of  the  Father ". — -  r]i(^ 
G  Holy 

f  Luke    34    46—49. 


88  Of  Repentance,  SER.  III. 

Holy  Ghofl:  fent  down  from  heaven  in  confor- 
mity to  his  promife,  on  the  day  of  pentecoft, 
we  find  them  preaching  thus  ;  "  Repent,  and 
"  be  baptized  every  one  of  you  in  the  name  of 
"  Jefus  Chrift,  for  the  remifTion  of  fmsj":  And 
.  again  foon  after,  to  the  fame  purpofe,  thus  : 
.  "  Repent  ye  therefore,  and  be  converted,  that 
"  your  fins  may  be  blotted  out — "  *  They  did 
the  like  wherever  they  preached,  whether  to 
Jews  or  Gentiles.  And  accordingly  the  apoftle 
Paul,  giving  an  account  of  his  own  dodrine, 
does  it  in  this  comprehcnfive  manner  :  "  Tefti- 
fying  both  to  the  Jews,"  faith  he,  "  and  alfo  to 
the  Greeks,  repentance  toward  God,  and  faith 
toward  our  Lord  Jefus  Chrilh  §" 

Certainly  then,  you  cannot  imagine  your- 
felves  fober-minded,  without  that  repentance 
which  Jefus  Chrift  and  his  apofHes  taught  thus, 
as  a  grand,  fundamental  part  of  the  religion  of 
finfui  creatures.  Be  allured  that,  whatever  you 
may  believe  concerning  God  and  his  Son  Jefus 
Chrifl:,  concerning  the  common  degeneracy  of 
mankind,  or  any  other  matter,  you  will  yet  be 
the  fubjefbs  of  no  fobriety  defcrving  the  name 
of  ChrifHan,  without  godly  forrow  for  your 
own  fins  refpe<^iveiy,  and  a  deep  repentance  ; 
fuch  an  one,  in  general,  as  w  as  briefly  defcribed 
before  ;  and  particularly  fuch  an  one,  the  confc- 
qucnce  of  which  ihall  be  the  acflual  forfaking  of 
every  known  wicked  pra^lice.  If  you  have  no 
dthcr  fobriety  of  mind,  than  what  will  confift 
vith  an  habitual  indulgence  of  your  lulh,  this  is 

a 
:jr  Afti  II.  38.        •  Ch.  III.  !9.         Ch.  XX.  21. 


SER.  IIL  Of  Repentance,  89 

a  ftrange  fort  of  fobriety  indeed  ;  fiich  as  neither 
the  fcriptures,  nor  common  fenfe,  knows  any  thing 
of.  What  a  folecifm  would  it  be,  to  fpeak  of  a  fbh 
ber-minded  young  man,ftill  "  walking  in  the  way 
of  his  heart,  and  in  the  fight  of  his  eyes  ;  '.'  and 
refolved  in  thofe  wicked  courfes,  for  which  God 
has  pofitively  declared,  he  "  will  bring  him  into 
judgment"  ?  You  would  not,  furely,  think  it  any 
commendation  of  you,  to  be  chara^lerifed  as  fc[- 
ber  young  men,  and  then  to  have  your  fobriety 
explained  after  this  manner  :  You  would  imme- 
diately and  iuiUy  conclude,  that  you  were  re- 
proached in  the  bitter  language  of  farcafm  and 
irony — And  God  grant,  there  may  be  very  few 
fuch  fober-minded  young  men  amonglf  us  !  ImV 
agine  not  therefore,  you  have  any  fobriety  that  is 
,the  worthy  the  name,  till  you  have  repented  of 
all  your  (ins  in  duft  and  aflies  ;  till  you  find  in 
yourfelves  a  fixed  refolution  to  forfake  them  ; 
till  you  implore  the  forgivenefs  of  them  with 
truly  broken  and  contrite  hearts  ;  till  you  call: 
yourfelves  on  the  grace  .of  God  as  manifeftcd 
thro'  Jcfas  Chriil:,  faying  in  the  humble  fpirit  of 
the  Publican,  "  God  be  merciful  to  me  a  finncr!" 
Nor,  in  a  word,  till  you  internally  and  truly  con- 
fent  to  that  method  of  falvation  which  the 
gofpel  reveals.  Every  thing  Ihort  of  this,  will 
leave  you  deftitute  of  chriilian  fobriety. 

And  this  leads  me  to  fpeak  a  httle  more  di- 
ftinctly  than  I  have  hitherto  done,  of  that  fiiith 
wliich  the  fcriptures  fpeak  of  as  having  the  rc- 
.  miifion  of  fins,  juftification  and  eternal  life  con- 
neded  with  it.  Which  faith,  tho'  it  includes, 
yet    certainly   intends   much    moic  than  wJiat  is 

lifuaUj 


90  Of  the  Faith  SER.  III. 

ufually  called  a  fpcculativc  belief  of  the  chrifllan 
revelation  ;  the  neccflity  of  which  latter,  was 
fpoken  of  in  the  foregoing  difcourfe. 
To  proceed  therefore, 
V.  Christian  fobrlcty  of  mind,  implies  in 
it  that  faith,  which  is  often  fpoken  of  in  fcrip- 
ture  as  juftifying  and  faving.  Let  me  explain  this 
matter  to  you  under  the  following  obfcrvations  : 
For  a  thing  of  fo  great  importance  ought  not  to 
paflTed  over  with  a  curfory  mention  of  it. 

1.  Sinful  men,  as  fuch,  need  a  mediator 
between  God  and  them  ;  a  redeemer  and  favi- 
our  from  fin  and  death.  God  is,  indeed,  per- 
feft  in  goodnefs  and  mercy,  even  efTentially,  or 
in  his  own  nature.  But  according  to  the  rcprc- 
fentations  of  fcripture,  it  was  not  confifl:cnt  with 
his  wifdora  and  majedy,  or  the  dignity  of  his 
laws,and  the  honor  of  his  government  ;  (the  due 
fupport  of  which,  by  the  way,  is  a^iuiUy  for  the 
good  and  happinefs  of  the  intelligent  creation  in 
general)  It  was  not  confdtent  herewith,  I  fay,  for 
God  to  overlook,  or  to  forgive  the  tranfgreilions 
of  men,  without  the  intervention  of  a  mediator  ; 
who  fhould  do  and  fuffer  what  might  have  a 
tendency,  and  be  fufficient  to  vindicate  the  honor 
of  his  laws,  by  exciting  and  prcferving  in  all, 
a  juil  veneration  for  his  government,  at  the  fame- 
time  that  guilty  creatures  were  made  partakers  of 
his  lenity  and  grace. 

2.  The  Son  of  God,  the  Lord  Jefus  Chrlft, 
is  the  one  and  only  perfon,  who  fuftains  this 
character  of  a  mediator  betwixt  Gcd  and  finners. 
*'  For  there  is  one  God,   and  one  mediator  be- 

**  tvvecn 


SER.III.         ivhich  is  faving,  91 

*'  twcen  God  and  men,  the  man  Chrift  Jefus  ; 
"  who  gave  himfelf  a  ranfom  for  all,  to  be  tefti- 
"  ficd  in  due  time  f".  He  is  the  "  propitiation 
"  for  the  fins  of  the  whole  world";  having  died 
for  all,  "  the  juft  for  the  unjuft,  that  he  might 
'*  bring  us  to  God". — "  Neither  is  there  falvation 
"  in  any  other  :  For  there  is  none  other  namt!; 
"  given  under  heaven  among  men,  whereby  we 
"  muft  be  faved."  * 

3.  The  Lord  Jcfus  Chrift  was  appointed  and 
ordained  to  this  office  by  God,  even  the  Father, 
from  the  original  clemency  and  goodnefs  of  his 
nature  ;  by  him  to  manifefl:  the  riches  of  his 
grace  to  thofe  that  were  obnoxious  to  his  righ- 
teous difpleafure,  or  in  a  fkte  of  fin,  condem- 
nation and  death.  "  For  God  fo  loved  the 
*'  world,  that  he  gave  his  only  begotten  Son, 
*'  that  whofoevcr  bclievcth  on  him,  Ihould  not 
"  pcrifiijbut  have  everlafting  life.  ForGod  fcnt  not 
*'  his  Ton  into  the  world  to  condemn  the  world, 
"  but  that  the  world  thro'  him  might  be  favcd."J 
And,  "  In  this  was  manifcfted  the  love  of  God 
"  towards  us,  becaufc  that  God  fcnt  his  only  bc- 
"  gotten  Son  into  the  world,  that  we  might  five 
"  thro'  him.  Herein  is  love,  not  that  we  loved 
*'  God,  but  that  he  loved  us,  and  fent  his  fon  to 
*'  be  tlie  propitiation  for  our  fins."  §  Tjie  me- 
diation of  Chrirt,  therefore,  is  the  effcd,  tlie 
confequcnce  of  God's  love  and  grace  to  finfui 
men,  not  the  caurfe  or  ground  of  it,  as  it  his 
often  been  reprefentcd,  not  a  little  to  the  dif- 
honor  of  God's  goodnefs,  and  of  his  free,  ncli 
grace  to  the  children  of  men.  4.  God 


t    T  Tim    11    .-  6.  *    A^is  4.  12  X  Johr  HI    \6,  tj. 

§   I  John  4    9,   10. 


92  Of  the  FaUh  SER.  III. 

4.  God  jhlmfclf  having  appointed  his  Son  to 
the  mediatorial  office,  there  can  be  no  doubt  but 
that  he  is  ycv  all  refpefts,  duly  qualified  for  It  : 
And  "  able  to  fave  them  unto  the  uttcrmo{l-,that 
"  come  unto  God  by  hi"^-"  To  >vhlch  end,  "  it 
"  pleafed  the  Father  that  in  him  fhould  all  ful- 
"  ncfs  dwell". 

5*.  The  holy  fcrlptures  frequently  fpcak  of 
the  Lord  Jefus  Chrift,  as  fullaining  a  threefold 
chara<^er,  or  relation  to  man'kind  ;  and  as  exe- 
cuting three  high  and  important  offices  in  the 
capacity  of  a  mediator  between  God  and  men. 
He  was  "  a  prophet  mighty  in  deed  and  word, 
"  before  God  and  all  the  people".  He  is  the 
high  pried-,  the  "  great  high  pricft  of  our  pro- 
feffion"  :  And  he  reigns  as  a  king  ;  God  having 
"  given  him  all  power  in  heaven  and  in  earth"  ; 
or  "  put  all  things  under  his  feet,  and  [partlcu- 
*'  krlv]  given  him  to  be  head  over  all  things  to 
"  the^church."t 

6.  The  revealed  method  of  obtaining  the 
forgivenefs  offms,  deliverance  from  wrath,  and 
a  title  to  eternal  life,  thro'  Jefus  Chriil:,  is  molt 
ufually  expreffed  in  the  new  teftamcnt  by  the 
terms  '*  faith",  "  believing"  on  him,  "  receiving 
him,"  and  "  coming  to  him." —  "  That  w  hofu- 
cver  helieveth  on  him,  fhould  not  periih,"  &c.- — 
"  Ye  are  all  the  children  of  God  by  faith  in 
Chrid:  Jefus." — "  As  many  as  received  him,  to 
them  gave  he  power"  [the  high  and  glorioiis 
privilege]  "  to  become  the  fons  '  of  God,  even 
to  them  that  hd'isve  on   his  name." —  "  Ye  will 

not 

t  Epb  I   33. 


SER.  III.  tvhkh   is  Javing.  c^^ 

not  come  unto  me^  that  yc  might  have  life." — ^ 
"  Come  unto  me  all  ye  that  labor,  and  are  heavy 
laden,  and  I  will  give  you  relh"  Thefe  various 
cxpredions  arc  undoubtedly  fynonimous,,or  fig- 
nify  in  general  the  fame  thing. 

7.  These  expreflions  being  compared  with 
other  pallagcs  of  fcripture,  and  the  whole  tenor 
of  the  new  telfament,'  c^n  intend  nothing  fhorr 
of  a  finctTjTje  acquiefence  in,  or  affent  and  confent 
of  the  heart  to,  that  method  of  falvation  which 
is  revealed  thro'  Chrift:  For  it  is  "with  the  heart 
"  that  man  belieyeth  untorighteoufncfs".  So 
that  the  faith  which  in  .fcripture  is  faid  to  juftify 
and.favc,  might  be  defined  in  the  following  man^ 
ner,  conformably  to  the  foregoing  remarks  ;  mz. 
Faith  is  the  a6l  of  a, ,  fclf-condcmned,  humbled 
and  repenting.  finneTj^  flying  to,  and  calHng  him.- 
feif  uppn  the  free  gr^ce  of  GodJn  Jefus  Chrill: ; 
whom  he  trufls  with  the  concerns  of  his  foul, 
as  ^ die  .only,  and -ev^ery^way  fufficient  Saviour  of 
fmners,.  provided  andappointcd  by  the  Father  ; 
internally  receiving  and  fubmitting  to  him  in  the 
v.^hole  of  thatj  chara<^er,  as  he  is  revealed  in  the 
gofpel,  viz.  as  a  prophet,  priefl:  and  king  :  Which 
iaith  implies  in  it  the  new  birth,or  the  renovation 
ot  the  heart,  and  is  a  living,  operative  principle 
of  love  and  obedience  ;  never  failing,  when  there 
is  time  and  opportunity  for  it,  to  produce  good 
works,  or  a  virtuous,  holy  and  godly  Xi'ic. —  Let 
me  diiHn.aly,  tho'  briefly,  explain  the  fevci-al 
parts  of  this  dctiniiion. 

Th  A  T  faith  which  has  forglvcncfs,  juftificatioii 
and  falvation   connected    wiih  if,    then,    is  an 


94  Of    the  Faith  SER.  HI. 

"  a<5l"  ;  the  acl  of  the  foul,  or  mind.  In  which 
rclpc<^  it  agrees  with  bcheving,  alien  ting,  or  con- 
fenting,  in  any  other  cafe  whatever  ;  all  \a  hich 
are  real  a6ts  or  operations  of  the  mind.  Our 
Saviour  himfclf  calls  believing  a  "  work,"  in 
anfwer  to  that  qucftion,  '*  What  fhall  v  e  do, 
that  we  might  work  the  -a^orks  ofGod''.^ — "This 
is  the  li^^r^  of  God,"  faid  he,  *'  that  ye  believe 
'*  on  him,  whom  he  hath  fent."f    Moreover, 

It  is  the  a<5l  of  "  a  fclf-condemned,  hum- 
bled and  repenting  (inner."  None  but  fuch  an 
one  can,  in  the  nature  of  the  thing,  truly  believe 
in  Chrift  as  the  faviour  of  finners,  or  have  any 
defire,  how  much  need  focver  he  may  have,  to  be 
faved  by  him.  It  is,  accordingly,  thofe  that 
**  labor  and  are  heavy  laden"  with  a  fenfe  of  fin, 
that  Chrift  invites  to  come  unto  him,  or  believe 
on  him,  faying,- — '*  And  I  will  give  you  reft." 
Again, 

It  is  the  ac^  of  filch  a  finner,  "  flying  to,  and 
rafting  himfelf  upon  the  free  grace  of  God."  It 
is  implied  in  his  being  "  felf-condcmned,"  Sec. 
I  hat  he  trufts  not  in  himfelf,  or  in  any  innocence 
or  rightcoufncfs  of  his  ovmi  :  So  that  all  his 
hopes  muft  ncceflarily  terminate  at  laft,  or  the 
mere  gr;.ce  and  mercy  of  God.  And  faith  is  that 
•.\^  of  the  foul,  by  which  it  has  reeourfe  to  this 
mercy,  or  humbly  depends  upon  the  God  of  a'l 
^race,  for  pardon  and  filvation.     But 

It  is  on  the  mercy,  cr  free  grace  of  God  "  in 
Jefiis  Chrift,"  that  the  repenting  finner  thi;-i 
cafts  himfelf  by  faith.     However  ccrt.iin  ii  miy 

be 

t   Joho-VI.  28,  39. 


SER.  in.  -which  is  faving,  9j 

be  upon  principles  of  rcafon  only,  that  God  is  a 
good  and  merciful  being  ;  yet  the  true  believer 
trufts  in  his  mercy,  as  it  is  revealed  and  ma- 
nifeftcd  thro'  Chrift  ;  "  coming  unto  God  by 
him."  t 

Ag  a  I  x  :  He  carts  himfelf  on  the  grace  of 
God  in  Chrift,  whom  he  alfo  "  trulh  with  the 
concerns  of  his  foul."  Faith  implies  a  finner's 
relying  or  depending  upon  the  Lord  Jefus 
Chrifl:  as  a  Redeemer  and  Saviour.  And  that,  in 
the  next  place, 

As  the  "  only,  and  every-way  fufficient  Savi- 
our of  dnners."  The  true,  penitent  believer 
does  not  doubt  of  Chrid's  being  in  all  refpeifts  a 
fuitable  and  adequate  Saviour  of  finful  men  :  (For 
to  do  fo,  is  the  cflence  of  inlidelity.)  And  as 
the  only  one,  in  conformity  to  theapoftle's  words^ 
"  Neither  is  there  falvation  in  any  other." 
Moreover, 

He  truils  in  him  thus,  as  the  Saviour  **  provi- 
ded and  appointed  by  the  Father^  This  is  im- 
plied in  what  was  faid  before  ;  and  {o  needs  not 
to  be  infilled  on.  Only  it  ihould  always  be  re- 
membered, that  Chrilt  does  every  thing  in  the 
affair  of  man's  falvation,  in  conformity  to  the 
fovereign  and  gracious  pleafurc  of  God,  even  the 
Father—  "  Who  gave  himfelf  '^or  our  fms,"  fays 
the  apoftle — "  according  to  the  will  of  God  ai:id 
our  Father."  * 

Th  k  penitent  believer  in  Chrill:  as  a  Saviour, 
docs  at  the  fune  time,  and  thereby,  "  internally 
receive  and  fubmit  to  him  in  the   -ivhole  of  that 

chara*5lcr, 


§($  .Of.  the  Faith  SI;R.  IIL 

ehaira^er,  as  he  is  re\TaIed  in  the  gofpel."  Chrift, 
as  a  Saviour,  is  not  divided,  not  are  his  offices  or 
benefits  divided. .  Neither  does  chi  iflian  or  faving 
faith  refpeft  him,  confidcred  in  one  of  his  capa- 
cities exckifively  of  the  other  ;  but  in  all  of  them 
in  conjundlion' ;  as  the  one  undivided  mediator, 
in  conformity  to  the  doc%ine  of  the  gofpel  ;  viz. 
.  "'  As  a  prophet,  prieil  and  king."  Now,  in- 
l;emally  to  receive  and  fubmit  to  him  as  a  "  pro-' 
phet",  i&toconlider  and  regard  him  as  fnch  ;  to' 
give  in  tire  credit  to  whatfoevcr  he  has  faid,  fo 
f4r  as  it  is  known  ;  fmcerely  to  defire  to  "  learn 
of  him",  and  to  be  inftru^kd  by  him  in  ■  the 
things  which  pertain  to  the  'kingdom  of  God. 
As  faith  refpefts  him  in  his  "  pricfHy"  office,  it 
means  depending  upon  the  mercy  of  God  for 
pardon  and  falvation  ;  through  his  facrifice,  atone- 
ment, or  blood  filed  upon  the  crofs,  and  his  in- 
terceffion  with  the  Father  in  confequence  there- 
of. And  faith,  as  it  rcfpe^ts  him  in  his  regal  or 
'*  kingly"  character,  means  fubjeftion,  or  duti- 
ful and  loyal  fubmiflion  of  heart  to  him,  his  au- 
thority and  government  ;  or  a  iincere  confcnt  of 
the  mind  to  be  ruled  and  governed,  as  well  as 
protecfted,  and  finally  faved  by  him.  Nor  did 
ever  any  perfon  properly  receive  and  iubmit  to 
the  Lord  Jefus  Chrift,  or  believe  on  him,  in  any 
one  of  thefe  chara(ftcrs,(fuch  is  their  connexion} 
without  doing  fo  with  rcfpeft  to  them  all. 
Again  : 
Such  a  fiith  as  this,  implies  or  connotes 
**  the  new  birth",  or  that  **  renovation  of  the 
**  the  heart"  by  the  Spirit  of  God,  fo  often  fpo- 

kcii 


SER.   III.  which  is  faving,  97 

ken  of  in  fcripture.  This  is  evident  from  a 
confideration  thereof,  as  it  has  now  been 
briefly  explained.  And  the  fame  thing  is  al- 
fo  connoted  or  implied,  in  the  faith  fpokea 
of  in  fcripture  as  faving — "  To  them  gave 
*'  he  power, "  fays  St.  John,  "  to  become 
"  the  fons  of  God,  even  to  them  that  believe 
*'  on  his  name  :  Which  were  horn^  not  of 
*'  blood,  nor  of  the  will  of  the  flefh,  nor  of 
"  the  will  of  man,  hut  of  God  f".— ^'  Who- 
*'  foever  believetb  that  Jefus  is  the  Chrift" 
[truly  and  properly  believetb  it]  "  is  born  of 
*'  GodX\^''  Ye  are  all  the  children  of  God 
"  by  faith  in  Chrift  Jefus.  [|  "— "  And  if  chil- 
"  dren,  then  heirs,"  &c.* 

This  faith  is  of  confequence,  as  was  faid 
before,  "  a  living,  operative  principle  of  love 
and  obedience  ;  never  failing,  where  there  is 
time  and  opportunity  for  it,  to  produce  good 
works,  or  a  virtuous,  holy  and  godly  life. 
For,  "  Whofoever  is  born  of  God,  doth  not 
*'  commit  fin  "f  :  But — •*'  overcometh  the 
"  world  ;  and  this  is  the  victory  that  over- 
"  Cometh  the  world,  even  our  faith"J — "  In 
*'  Chriil  Jefus  neither  circumcillon  availeth 
"  any  thing,  nor  uncircumcifion  ;  hut  faith 
"  that  nvorketh  by  love.''\\ — "  Wilt  thou  know, 
*'  O  vain  man,  that  faith  without  works  is 
'*  dead"  ? — "  By  works  was  faith  made  per- 
*'  fe(5l."  *  It  mult  be  particularly  obferved, 
H  however, 

t  John  I.  12.  13.  X  John  5.  i.  [j  Gal.  3.  26.  *  Rom.  8. 
17.  +  I  John  3.  9.  %  Chap.  5.  4.  jj  Gal.  5.  6.  *  Sec 
James  II.   14. 


98  Of  the  Faith         SER.  IIL 

howetcr,  that  a  finncr  is  no  fooncr  the  fub- 
je^l  of  luch  a  faith,  than  he  is  aclually  in  a 
ftate  of  pardon,  juftificaiion  and  falvation, 
whether  he  hvcs  afterwards  to  perform  good 
works,  or  not.  If  he  lives,  he  certainly  will 
perlbrni  them,  having  fuch  an  holy  antl  ope- 
rative principle  in  his  heart.  For  it  is  a  con- 
trad  id  ion  to  fiippofe,  that  a  perfon  who  was 
once  a  rebel,  fhould  at  length  internally  fub- 
mit  himfelf  to  Jcfus  Chrill  as  his  king,  and 
y.et  not  a6l  as  becomes  a  loyal  fubjcd  of  his 
kingdom,  by  doing  his  commandments.  But 
if  he  has  no  opportunity  for  this,  by  reafc^n 
of  death,  he  is  yet  equally  fafe,  equally  julti- 
fied  :  His  faith  ;  the  loyalty  and  obedience  oi 
his  heart,  virtually  contain  all  good  works. 
And,  by  the  way,  from  this  fcriptural  account 
of  the  faith  which  juliities  and  faves,  appears 
the  great  error  of  thofe,  who  fpeak  of  juiliti- 
cation  as  antecedent  to  repentance,  faith  and 
regeneration  ;  it  being  manifellly  fubfcquenr, 
or  polierior  thereto,  in  order  and  conception, 
according  to  the  fcriptures. 

Such,  my  young  brethren,  is  that  faith, 
fo  much  fpokcn  of  in  the  new  teitament ;  that 
faith  which  is  truly  juilifying  and  faving  ; 
and  without  which  there  is  no  falvatioii.  For 
he  that  doth  not  believe  thus,  or  in  the  true 
fenfe  of  fcripture,  is  "  condemned  already." 
No  kind  or  degree  of  repentance  or  reforma- 
tion, intitlcs  anv  perfon  to  falvation,  inde- 
pendently  of  faith  ;    It  is  by  means  of  this 

faith, 


SER.   IIL  which  is  faving,  99 

faith,  which  indeed  includes  or  fuppofes  re- 
pentance, that  Tinners  arc  delivered  irom  con- 
demnation and  wrath.  This,  theretbre,  is 
indifpenfably  necclTary,  in  order  to  your  be- 
ing ibber-minded  in  a  chriltian  fenfe.  Who- 
ever falls  fhort  of  this,  falls  Ihort  of  chriftiaii 
fobricty.  For  furcly,  that  cannot  be  a  truly 
chrillian  fobriety  of  mind,  which  leaves  a 
fmner  in  a  (late  of  guilt  and  coildemnation. 
Any  fobriety  which  a  perfon  may  be  the  fub- 
jet^l:  of,  and  yet  perilli  in  his  fms  at  lalf,  as  a 
defpifer  or  neglecfer  of  the  falvation  revealed 
thro'  Chrifl,  is  elTentially  dcfedive. 

Whatever  concern  then,  you  may  have 
upon  your  minds  about  your  pall  fins  ;  tho' 
your  external  pradice  may  be  much  reform- 
ed ;  and  tho'  you  may  be  really  defirous  of 
etcriial  happinefs :  (as  who  is  not?)  Yet  if 
you  ^o  not  give  the  confent  of  your  hearts 
to  be  laved  by  Jefus  Chrill,  in  the  way  that 
the  gofpel  makci  known  ;  if  you  do  not  fin- 
cerely,  peniten?]'/  aiii  humbly  call  yourfelves 
on  the  mercy  of  God,  receiving  and  fubmit- 
ting  to  Chrirt  as  a  prophet,  priefl:  and  king  ; 
you  are  not  Ibber-aiiaded  in  the  full  andjufl: 
fenfe  of  the  text :  You  are  not  yet  adually 
in  the  fpiritual  kingdom  of  Chrill  and  of  God, 
tho'  you  may  not  be  far  from,  but  near  to  it, 
and  in  a  hopeful  way  of  finally  inheriting 
the  blcffingiJ  of  it.  This  is  not,  however,  a 
itate  to  be  relied  in  as  fafe  or  fecure.  If 
you  are  burthened  with  a  fenfe  of  fin  and 
H  2  guilt, 


lOO  Of  ari  external        SER.  III. 

guilt,  and  fear  the  wrath  to  come,  rcmeni- 
ber  the  gracious  words,  and  hearken  to  the 
invitation  of  Him,  who  once  laid,  and  ftill 
faith,  "  Come  unto  me  —  and  I  will  give 
"  you  refl.  Take  my  yoke  upon  you,  and 
"  learn  of  me  —  and  ye  Ihall  find  reft  unto 
"  your  fouls  :  f  "  That  is,  in  other  words, 
Become  my  true  difciples  and  followers ;  be- 
lieve in  me,  and  fubmit  yourfclves  to  the 
laws  of  my  kingdom  ;  Doing  which,  you 
will  enjoy  great  peace  of  mind  at  prefent, 
and   inherit  everlafting  life. 

You  will  obfervc,  that  what  has  been  faid 
under  this  head  of  difcourfe,  relates  immedi- 
ately, not  to  your  exterr-al  praclice,  but  to 
that  faith  which  is  truly  faving,  and  is  it- 
felf  the  fubftance  or  elTence  of  Chrillian  fo- 
briety  internally  confidered  ;  the  root  and 
principle  of  all  true  holinefs,  or  Chriftian 
obedience. 

It  is  therefore  to  be  obfcrvcd,  in  the  next 
place,  that  Chriftian  fobriety  implies  in  it, 

VI.  An  external  confejfion  of  ChrilVs  name, 
a  profciTio]!  o{  the  religion  which  bears  it, 
and  an  explicit  dedication  of  One's  fclf  to  the 
fcrvice  and  glory  of  God  in  him.  No  perfoii 
of  adult  age  has  any  right  to  be  looked  upon 
as  a  fober-minded  or  real  Chridian,  till  he 
has  given  reafon  for  others  to  think  him  fuch, 
by  making  a  chrillian  profeflion  in  conformi- 
ty to  the  order  of  the  gofpel,  or  the  command- 
men: 
t  Matt.  XI.  28,  29. 


SE R  III.    Profejp.on  of  Chriftianity,  i  o  i 

ment  of  our  Saviour,  and    the  laws  of  his 
kingdom.         And  here, 

I,  It  is  required,  not  only  that  you  be- 
lieve in  Chrill,  but  voluntarily,  or  by  an  a(^ 
of  your  own,  ta}<:e  upon  yourfelves  the  cha- 
rader  of  his  difciples  and  followers,  by  "  na- 
ming his  nan:ie"  in  a  folemn  and  public  man- 
ner, or  "  before  men"  ;  thereby  vifibly  devo- 
ting yourfelves  to  God  in  him,  and  laying 
yourfelves  under  obligation  to  condu6l  your 
felves  in  other  refpcds,  as  becomes  the  pro- 
feffed  followers  of  him,  who  was  "  holy, 
harmlefs,  undcfiled,  feparate  from  fmners.  " 
The  Lord  Jefus  Chriit  not  only  encourages 
fuch  a  public  confellion  of  him,  by  a  gracious 
promife  on  one  hand  ;  but  difcountenanccs 
the  negleifl  hereof  by  amoft  awful  threatning 
on  the  other.  "  Whofoever  lliall  confefs  me 
*'  before  men,"  faith  he,  "  him  fhall  the  Son 
"  of  Man  alfo  confefs  before  the  angels  of 
"  God.  But  he  that  denieth  me  before  men, 
*'  fhall  be  denied  before  the  angels  of  God."  f 
In  another  evangeliii  it  is,  — •  "  before  my 
"  Father  which  is  in  heaven.  "J  He   fays, 

nearly    to  the  fame  purpofe,   elfe where. 

"  Whofoever  fliall  be  alhamed  of  me,  and  of 
*'  my  words,  of  him  fliall  the  Son  of  man  be 
"  afhamed,  when  he  lliall  come  in  his  own 
'•  glory  and  his  Father's,  and  of  the  holy  an- 
*'  gels."*  Thefe  are  vcr}^  Iblemn  warnings 
againft  difowning  Chriil,  his  name  or  ''  hi!> 
H   3  words," 

t  Luke  12.  8,  9.     :j;  Matt.  loth  Chsp.     *  Luke  9.  2|^. 


102  Of  an  external       SER.  III. 

words,"  even  in  times  of  fore  trjal  and  perfc- 
curion  forrighteourncis  lake  ;  to  which  times 
they  more  particularly  refer.     But, to  be  afha- 
med  of,  to  d  if  own  or  to  neglect  confeffing 
them,  when  there  is   nothing  of  that  fort  to 
be  feared,  is  doubtlefs  far  more    criminal  and 
dangerous.     It  is    manifell   from  the  whole 
current  of  the  nevv-teltament,thal  the  faith  of 
the  heart  is  to  be  accompaii)ed  with  the  con- 
Icflion  of  the  tongue  ;  and   that  as  neccfTary 
to  falvarion,  except    in    extraordinary    cafes. 
"  If  thou  (halt  confcfs  with  thy  mouth   the 
*'  Lord  Jcfus,  "  fays  the  apoftlc, "  and  flialt  bc- 
*'  lieve  "in  thine  heart  that  God  hath  raifed  him 
*'  from  the  dead,  thou   flialt  be  faved.     For 
*'  with  the  heart  man  believcth  unto  righte- 
*'  oufiicfs,  and  with  the  mouth  confefTion    is 
*'  made   unto    falvation."*    Indeed,   if  any 
who  know  this  to  be  the  will  and  command- 
ment ot  Chritt  lefpccling  them  that  believe  on 
him,  the   contempt  or  wilful  neglect  thereof, 
is  abfolutcly  inconfillent  with  a  llncerc  regard 
to  hun  and  his  authority  :  It  is,  in  its  nature, 
inconriftent  with  fuch  a  faith  in  him  as  the 
fcripturc  fpcaks  of  as  faving  ;  which  faith  re- 
fpecls  him  as  truly  in  his  regal,  as  in  his  pro- 
phetic or  facerdotal  charac^ler.         But, 

2.  Tho'  it  is  pofitively  injoincd  upon  thofe 
who  believe  in  Ghrifl:,  to  confefs  him  before 
jTicn  ;  yet  it  is  not  to  be  fuppofcd  nccelTary, 
or  the  thing  intended  hereby,  that  perfons 
'  fhould 

*  Jlora.  X.  9,  10. 


SER.III.  Profejftonof  Chri/lianily.    103 

fliould  (land  up  in  the  midft  of  an  afrembl}^ 
and,  viva  voce,  or  in  exprefs  words  uttered 
by  themiblves,  declare  their  faith  in  him. 
For  fome  cannot  even  /peak  at  all,  and  much 
lefs  in  fuch  a  public  manner.  Neither  can  it 
be  fuppofed  neceiTary  for  them  to  profefs  their 
repentance,  faith  and  experiences  in  a  long 
writing,  under  their  hands  ;- — -a  common 
prac^lice  formerly  in  this  country,  but  grow- 
ing daily  more  and  more  into  difufe  ;  and 
not  without  fufficient  reafon,  as  being  atten- 
ded with  divers  inconveniences,  which  need 
not  be  particularly  mentioned.     Therefore, 

3.  Nothing  more,  or  farther,  can  be 
fuppofed  neceflary  as  to  this  matter,  than  that 
people  (hould,  in  a  folcmn,  public  manner, 
and  by  fome  lign,  or  figniticant  gclture,  com- 
monly underftood,  make  fuch  a  declaration 
of  their  faith  in  Chrilt  ;  fignifying  their 
confent  to  the  covenant  of  grace  eftablilhed 
in  him,  and  their  refolution,  by  the  help  of 
God,  to  walk  in  all  the  commandments 
and  ordinances  of  the  Lord,  blamelefs ;  or 
to  condud  themfelvcs  in  all  refpects  accord- 
ing to  the  laws  of  Chrilt 's  kingdom.  This 
may  be  effectually  done,  without  any  fpeak- 
ing  or  writing  on  their  part,  in  public.  And 
as  nothing  beyond  tliis  can  reafonably  be  fup- 
pofed to  be  required,  by  "  confcfling  Chritl 
*'  before  men"  ;  fo  neither  can  any  thing 
jhort  of  it  be  fuppofed  to  come  up  to  the  thing 
really  intended  thereby,  in  any  natural  con- 
H  4.  Itrudiou 


104.  Of  an  external       SER.  IIL 

llrudion  of  the  words,  or  in  confiftency  with 
the  pradice  of  the  chriftian  church  from  the 
earHcft  times. 

4.  Under  this  head,  I  mufl:  not  omit  par- 
ticularly to  mention  the  chridian  ordinance 
of  baptifm,  which  our  Lord  inftituted  as  the 
outward,  vifiblc  lign  of  initiation  into  his 
church,  or  a  mark  of  dilciplefhip  to  him  ; 
faying  to  his  apoftles,  "  AH  power  is  given 
''  unto  mc  in  heaven  and  in  earth  :  Go  ye 
"  therefore,  and  teach  aU  natjons,  baptizing- 
"  them  in  the  name  of  the  Father,  and  of  the 
"  Son,  and  of  the  Holy  GholVf.  The  known 
practice  of  the  apoftlcs  afterwards,  being 
compared  with  this  injunciion,  fhews  that 
our  Lord  defigncd  water-baptiftn  therein.  For, 
that  they  adually  baptized  with  water,  is  e- 
vidont  from  many  pallages  in  the  new-tefta- 
mcnt  ;  not  only  in  the  Ads,  but  Epiftles  of 
the  apofUes  :  And  dgubtlefs  they  did  (0  m 
obedience  to  Ch rift's  command,  which  they 
underftood  much  better  than  the  modern  dc- 
niers  of  watcr-baptifm.  Mr.  Robert  Barclay 
has  defcendcd  to  cavil  and  trifle  upon  this  fub- 
jcd,  in  a  manner  much  below  a  perlbn  of  his 
learning  and  good  fenfe  :  AlTcrting  that  tho' 
John's  baptifm  was  by  or  with  water,  Chrift's 
was  to  be  witliout  water,  or  meerly  an  inter- 
nal and  fpiritual  baptifm.  His  principal  ar- 
gument to  ellablifh  this  doctrine,  is  grounded 
on  the  words  of  John  Baptift  himlelf :  "  I 

"  indeed 

tMatt.   22.    iS,   19. 


SER.III.  Projejfton  of  Chrijltanity.  105 

"  indeed  baptize  you  with  water  unto  repen- 
*'  tance  ;  but  he  that  cometh  after  me — 'fhall 
*'  baptize  you  with  the  Holy  Ghofl  and  with 
*'  fire"f .  According  to  which  diftindion  and 
oppodtion,  he  infills,  that  as  John's  baptifni 
was  by  water  without  the  Spirit,  fo  chriftiaii 
baptifm  is  folely  by  the  Spirit  without  water.: 
So  that  there  neither  is,  nor  ought  to  be,  any' 
baptifm  under  the  Gofpel  difpenfation,  and  in 
conformity  to  Chrift's  commandment,  belides 
that  of  the  Spirit,  or  theHoly  Ghoft  ;  this  be- 
ing it  felf,  and  this  alone,  chridian  baptifm. 

To  overthrow  which  fophifm,  I  need  re^ 
mind  you  only  of  two  paflages  of  fcripture, 
both  in  the  Acls  of  the  apoftles.  Soon  after 
they  themfelves  were  baptized  with  the  "  Ho- 
**  ly  Ghofl  and  with  fire"  ;  i.  e.  received  the 
Spirit,  which  appeared  to  them  in  the  form 
of  **  cloven  tongues,  like  as  of  fire"J  ;  we 
find  them  preaching  thus  to  the  people  :  "  Re- 
*'  pent,  and  be  baptized  every  one  of  you, 
"  in  the  name  of  JefusChriil  for  the  remiflioii 
"  of  fins,  and yc  pall  receive  the  gift  of  the  Ho- 
"  ly  Ghoft'X  According  to  which,  the  Holy 
Ghofl  was  to  be  given  them  in  confequence  of 
their  being  baptized  in  the  name  of  Chrift. 
Therefore  receiving  chriftian  baptifm,  and 
receiving  the  Holy  Gholl,  do  not  mean  pre- 
cifely  the  fame  thing,as  it  is  pretended  ;  one  of 
them  being  prior  to  the  other,  and  a  means 
thereof.     And  what  could  that  be,but  watcr- 

baptifm 

t  Matt.  III.  II.    +  AflsII.  3.     H  Ver,  38. 


io6  Of  an  external        SER.  III. 

baptifm  in  Chrifl's  name,  in  cmfiquence  of 
which,  the  perfons  baptized  were  to  receive 
fpiritual  baptifm,  or  the  Holy  Gholt  ? 

But  there  is  another  paffagc  which  dill 
more  clearly  refutes  the  learned  Barclay's 
comment  upon  the  above-cited  words  of  John. 
We  are  informed  that  St.  Paul  "  came  to  E- 
**  plK^fus,  and  finding  certain  difciples,  he 
"  laid  unto  them,  Have  ye  received  the  Holy 
"  Ghoft  fince  ye  believed  ?  And  they  faid, 
**  We  have  not  fo  much  as  heard  whether 
"  there  be  any  Holy  Ghoft.  And  he  laid 
**  unto  them.  Unto  what  then  were  ye  bap- 
*'  tizcd  \  And  they  faid.  Unto  John's  bap- 
*'  tifm."  Be  pleafed  particularly  to  obferve 
what  immediately  follows,  in  which  there  is 
an  exprefs  reference  to  the  words  of  John  : 
*'  Then  laid  Paul,  John  verily  baptized  with 
**  the  baptilin  of  repentance,  faying  unto  the 
**  people,  That  they  faould  believe  on  him 
"  which  fhould  come  after  him,  that  is,  on 
"  Chrift  Jefus.  When  they  heard  this,  they 
"  were  baptized  in  the  name  of  the  Lord  Je- 
"  fus,  ylnd  ivhen  ^Paul  had  laid  his  hands  on 
"  the??j,the HofyG ho/}  came  upon  thetnY'.  Now, 
could  there  poffibly  be  a  plainer  diftinction 
than  this,  either,  full-,  betwixt  John's  baptifm, 
and  baptifm  in  Chrift's  name  afterwards  ;  or, 
fecondly,  betwixt  thefe  perfons  being  baptized 
in  Chrift's  name,  and  their  receiving  the  Ho- 
ly Ghoft  ?   This  was  fubfequent  to  the  other, 

and 

f  Ads  xix.  I 6. 


SER.III.  ProfeJfiOft  of  Chrijlianity,  107 

and  not  till  after  Paul  had  laid  his  hands  on, 
as  well  as  baptized  them.  Chriftian  baptifni 
then,  and  receiving  the  Holy  Ghoft,  were 
not  the  fame  thing  ;  but  the  former  of  them, 
ordinarily  at  leall,  prior  to  the  latter,  and  an 
inftituted  means  thereof:  And  what  could 
that  be,  but  water-baptifm  ?  Whereas,  upon 
Mr.  Barclay's  principles,  it  was  John's  bap- 
tifni only,  that  was  by  water  ;  Chrift's  being 
entirely  fpiritual. 

Upon  the  whole  then,  the  plain  fenfe  of 
John's  word's,  on  which  fo  much  flrefs  has 
been  laid  by  the  Qiiakers,  may  be  expreffed 
thus— I  indeed  baptize  you  with  water[only] 
unto  repentance :  But  Jefus  Chrift  will  foon 
inftitute  another  baptifm,  which,  tho'  per- 
formed by  an  external  wafhing  with  water, 
as  mine  is,  fhall  yet  have  far  more  glorious 
effeds.  For  penitent  believers  in  Chrift,  be- 
ing baptized  in  conformity  to  his  inftitution, 
fhall,  in  confequence  thereof,  receive  the  Holy 
Ghoft  —  There  is  nothing  harfti  in  this  para- 
phrale  ;  the  difference  betwixt  John's  and 
Chrift's  baptifm  is  fuflkiently  preferved  there- 
by ;  and  there  is  a  neceflity  for  fuch  an  one, 
in  order  to  account  for  the  apoftles  baptizing 
with  water,  as  they  certainly  did.  Let  me 
add,  that  if  this  be  an  inftituted  means  of  ob- 
taining the  Holy  Spirit,  it  may  be  juftly  fear- 
ed that  thofe  who  negle6l  and  defpife  it, 
have  fome  what  lejs  odhc  Spirit  among  them, 
than  they  would  be  tho't  to  have  :  Tho'  I  do 

not 


io8  Of  an  external        SER.  III. 

not  prefume  to  judge  any  ;  for  to  his  own 
mafter  every  one  ftandeth  or  falleth. 

Your  duty  then,  in  this  refpeCl,  is  clear  : 
AH  who  beUeve  in  Chrill:,  not  having  al- 
ready been  baptized  with  water,  are  obliged 
to  be  {o^  in  obedience  to  his  command.  — ■ 
Tho'  as  to  the  far  greater  part  of  you,  my 
young  brethren  of  this  fociety  ;  I  conclude 
you  were  baptized  in  your  infancy  :  So  that 
you  are  not  to  be  exhorted  to  be  again  baptiz- 
ed. But  there  are  many  of  you,  who  have 
not  yet  made  this  as  it  were  your  own  a<51:,  by 
vifibly  taking  upon  yourfelves  the  bonds  of 
the  chriftian  covenant.  And  the  neglecl 
hereof,  in  thofe  that  are  come  to  adult  age, 
is  not  very  conlillent  with  chriftian  fobriety. 
Nor  can  you  be  tho't  to  have  yourfelves  con- 
fefled  Chrift  before  men,  in  the  manner  re- 
quired by  him,  by  being  devoted  to  him  by 
youv  parents  or  others,  in  your  infancy. 

5.  There  is  a  confiderable  number  of 
thofe  that  may  be  j  uflly  accounted  young  men, 
tho'  not  unmarried,  who,  in  order  to  obtain 
baptifm  for  their  children,  have  made  a  pro- 
feflion  o^  their  faith  in  Chrifl,  and  folemnly 
bound  thcmfelves  to  obferve  <?// the  laws  of 
his  kingdom  ;  and  yet  turn  their  backs  upon 
the  Lord's  table  from  year  to  year,  as  if  this 
were  no  chriitian  inftitution  ;--  as  tho'  Chrift 
had  never  faid,  "  This  do  in  remembrance 
**  of  rac  "  ;  and  as  tho'  the  infpircd  apoftle 
had  not  faid,  "  As  oft  as  ve  eat  of  this  bread, 

"  and 


SER.III.  Profejfton  of  Chrijlianity,  109 

"  and  drink  of  this  cnp,  ye  do  fhew  theLord's 
"  death,  ////  he  come."  It  is  not  very  eafy  to 
reconcile  this  negledl,  with  the  fuppofltion  of 
your  having  been  fincere  and  in  earnejl,  when 
you  engaged  to  obey  all  Chrift's  known  com- 
mandments and  inllitutions  ;—  upon  fuppofl- 
tion that  you  allow  this  to  be  one  of  them,  as 
you  cannot  deny  it  to  be.  I  have  often,  and 
very  particularly  fhewn  what  your  duty  is  in 
this  refped  ;  tho'  with  much  lefs  fuccefs  than 
was  defjred.  Howevxr,  I  will  not  be  weary 
or  dilcouraged  in  reminding  you  of  it  ;  hop- 
ing that  the  time  will  come,  when  what  is 
ferioully  faid  to  you  upon  this  head,  will  be 
as  ferioufly  attended  to ;  and  have  a  proper 
influence  upon  your  practice  :  Which  will  be 
a  better  evidence  of  your  being  truly  fober- 
minded,  than  any  that  you  can  well  give, 
while  you  habitually  abfent  yourfelves  from 
the  fellow  fhip  of  Chrift's  church  and  people 
in  one  of  his  ordinances. 

Indeed,  if  unchnjlian  terms  of  chriftian 
communion  are  infilled  on  in  any  church  or 
churches,  your  not  being  incorporated  with 
them,  provided  it  is  folely  for  this  reafon, 
will  not  be  your  fault,  but  that  of  the  impo- 
fers  of  fuch  terms.  Nor  can  it  be  denied, 
that  there  has  been  a  great  deal  of  this  kind 
of  antichriftian  impofition  and  tyranny  prac- 
tifed  in  different  ages;  particularly  in  refped: 
of  creeds,  or  articles  of  laith.  For,  inftead 
of  being  contented  with  fuch  a  fjmple,  plain 
and  apoftolic  confeffion  as  this,  "  I  believe 

that 


lid  Of  an  external  Profejfwn,  SER.  III. 

that  JefiisChriJl  is  theSon  o/'God  "  f  ;  or  even 
"with  a  general  and  fcrious  profeflion  of  faith 
in  the  holy  fcriptures  as  the  word  of  God  ; 
many  churches  have  imperioiifly  required  an 
explicit  profeflion  of  unfcriptural  articles  of 
faith,  as  the  pretended  "form  of  found  words"; 
tho'  almoft  barbarous  enough,  perhaps,  both 
in  expreflionand  fentiment,  at  once  to  wound 
the  ear,  affront  the  fenfe,  and  fhock  the  hu- 
manity of  an  Hottentot  I 

But,  furely,  it  is  time  that  all  proteftants, 
efpecially  protcftant-diffcntcrs,  fliould  make 
the  holy  fcriptures  the  fhindard  of  a  found 
faith  and  chriflian  practice,  in  oppofition  to 
ALL  OTHER  forms  of found  luords  ;  as  fomc 
are  pleafed  to  mif-call  the  reveries  of  poor 
crazy  monks  and  lunaticks,  half-diftracfcd 
fchoolmen,  fuperannuatcd  ciuhufuills,  and 
proud,  fadious,  avaritious  zealots  for  a  parry, 

Eretending  to  make  black  white,  and  white 
lack  ;  and  then  fcolding  at,  and  curfing  all 
the  world,  that  would  not  implicitly  believe 
their  unholy  ravings,  and  fubmit  to  them  as 
the  true,  uncorrupted  catholic  faith  ! — God,  in 
his  own  time,  which  is  approaching,  will 
put  an  end  to  all  thefe  antichriflian  ufurpa- 
tions  in  his  church.  Chriii's  "  fan  is  in  his 
hand,  and  he  will  thoro'ly  purge  his  floor.  " 
And  happy  is  it  for  thofe  who,  in  the  mean 
while,  neither  exeicil'e  fuch  tyranny  over  o- 
thers,  nor  fufier  under  it  ;  at  once  allowing 
to  all,  and  enjoying  themlllvcs,  that  juil  and 

reafonabie 
t  Ads  vni.  37. 


SER.  in.  Of  Prayer.  m 

reafonable  *'  liberty,  wherewith  Chrifl;  has 
made  his  difciplcs  free  from  every  fuch 
yoke  of  bondage.  " 

VII.  Christian  fobriety  implies  frequent 
and  fervent  prayer  to  almighty  God  in  the 
name  of  Chriif,  for  the  pardon  of  fin,  for  the 
Holy  Spirit,  for  light,  I'upport,  fandification, 
comfort  ;  in  a  word,  for  all  needed  bleflings, 
temporal  and  eternal :  Together  with  devout 
and  grateful  praifcs  for  all  bleflings  enjoyed 
of  every  kind,  to  the  Father  of  lights,  from 
whom  *'  every  good  gift,  and  every  perfe(^l 
gift  Cometh  down."  An  habitual  negled  of 
prayer,  is  abfolutely  inconfiftent  with  the 
Jpirit  of  chriflianity.  And  if  ever  you  are 
really  fober-minded,  you  will  find  in  your- 
lelves  an  heart,  a  difpofition  \o  pray,  and  to 
give  thanks  to  "  God  and  our  Father  formal! 
*'  things,  in  the  nameof  ourLord  JefusChrift." 
It  will  not  be  a  grievous  tall;  or  burden  to 
you,  as  it  is  to  a  fecure  and  hardened  finner. 
So  fir  from  this,  that  you  will  find  yourfelves 
iineafy  if  you  are  long  without  pouring  out 
your  hearts  before  God.  You  will  not  only 
pray  to  him  in  public  with  his  people,  and  in 
a  more  private  rtnanner,  if  you  have  oppor- 
tunity ;  but  in  fecret.  And  even  when  you 
are  engaged  in  the  lawful  and  neceflary  bufi- 
nefs  of  life,  your  hearts  will  frequently  be 
lifted  up  to  God  in  the  heavens,  in  holy  de- 
fires,  grateful  praifes,  and  good  refolutions : 
Thus,  in  the  language  of  the  aportle,  "pray- 


112   Of  univerfal  Obedience     SER.III. 

"  ing  always  with  all  prayer,  and  fupplica- 
"  tion  in  the  Spirit,  watching  thereunto 
*'  with  perfeverance.  "  * 

I  MIGHT  mention  many  other  particular 
duties,  as  belonging  to  the  head  of  chriftian 
fobriety  ;  for,  indeed,  there  is  no  one  duty, 
but  what  belongs  to  it.  But,  inftcad  of 
defcending  to  more  particulars,  I  muft  ob- 
fervc  now  in  the  lalt  place, 

VIII.  That  chriflian  fobriety  implies 
living  a  truly  religious,  virtuous  and  holy 
life,  in  conformity  to  the  precepts  of  the  gof- 
pel,  the  laws  of  Chrift's  kingdom.  OurLord 
frequently  cautioned  his  diiciples  againll  de- 
pending upon  an  external  profeflion  of  faith 
and  religion,  without  good  works,  without 
obedience  to  his  commandments.  "  Not 
*'  every  one  that  faith  unto  me,  Lord,  Lord, 
fays  he,  "  fnall  enter  into  the  kingdom  of 
"  heaven  ;  but  he  that  doeth  the  will  of  my 
*'  Father  who  is  in  heaven.  Many  will  fay 
*'  unto  me  in  that  day.  Lord,  Lord,  have  we 
*'  not  prophefied  in  thy  name,  and  in  thy 
*'  name  cafi  out  devils,  and  in  thy  name  done 
*'  many  wonderful  works  ?  And  then  will  I 
*'  profcfs  unto  them,  I  never  knew  you  :  de- 
**  part  from  me,  ye  that  work  iniquity".!  So 
that,  whatever  -wonderful  works  men  may  (}iO^ 
yet  if  the  v  neglect  good  works,  or  (till  work 
iniquity^  they  arc  not  true  difciples  of  Chrift. 
How  many  devils  foever  they  call  out  ;  yet  if 
they  leave  one  to  reign  in  their  own  hearts,  lo 

that 

*  Eph.  VI.  i8.         t  Matt.  VII.  21,  22.  28. 


SER.  III.    io  ChrlJFs  Commandments.     1 1  ^ 

that  they  "  do  his  hiils,"  they  are  moft  exprefly 
excluded  from  all  hopes  of  eternal  life,  indeed, 
living  in  the  praclice  of  any  known  fin^  is  abfb- 
lutcly  inconfiitent  with  true  repentance,  and  that 
faith  which  is  faving,  according  to  the  account 
before  given  of  them.  "  How  fliall  they  that 
are  dead  to  fin,  hve  any  longer  therein  .^" 
Or  how  Ihall  they  that  are  "  alive  unto  God  by 
Jcfiis  Chriil:,"  not  live  to  God,  or  not'  obey  his 
known  will  in  every  refpe<5t !  It  is  impoflible  : 
If  the  tree  be  good,  the  fruit  will  be  good  ;  if 
the  heart  be  renewed  and  fmftified,  the  life  will 
alfo  be  renewed  and  holy.  The  love  of  God 
and  of  man,  underflood  in  their  proper  and  juft 
extent,  and  coniidered  as  principles  in  the  heart, 
the  effects  of  Chriftian  faith  thro'  the  influences 
of  the  holy  Spirit,  do  in  a  fort  comprehend  all 
Chriftian  duties  and  virtues.  Known,  wilful  and 
habitual  difobedience  to  God  in  any  reipeft,  is 
inconfiitent  therewith  ;  inconGftent  with  chrifHan 
fincerity,  and  therefore  with  fobriety. 

If,  therefore,  you  afpire  to  the  chara<51cr  of  be- 
ing fober-minded,  "  iiaving  believed  in  God,  you 
muft  be  careful  to  maintain  good-works :' '  You 
muft  keep  his  commandments  in  view,  endea- 
vouring, by  his  grace,  to  glorify  him  in  all  things ; 
to  form  your  temper,  and  whole  courfe  of  life, 
according  to  thcfe  reafonable,  jufl:  and  good  pre- 
cepts which  Chrifl  has  left  his  difciples  to  walk 
by  ;  not  forgetting  his  own  admirable  example  of 
piety,  purity  and  humility  ;  of  meeknefs  and 
charity,  of  temperance  and  patience ;  nor  al- 
I  lowing 


•I  14       Traclical  Kejlexions.       SER.  III. 

lowing  yourfclves  in  any  thing  vhich  you 
know,  or  in  your  conrcicnccs  believe,  is  concra- 
•ry  to  the  will  of  God.  For,  as  was  intimated 
:before,  doing  fo,  is  abfolutcly  inconfiftent  with 
integrity  and  uprightnefs  oMieart,  as  well  as  with 
that  holincfs  of  life  whieh  God  has  required  of 
all  whom  he  hath  favoured  with  the  light  of- 
-the  gofpel,  and  ealled  to  his  eternal  kingdom 
and  glory  by  Jefus  Chrift. 

I  HAVE  now  done  with  ihcfrjl  general  head 
of  difeourfe  propofed,  having  fomewhat  dilHnvflly 
explained  to  you  the  nature  of  that  fobriety,  to 
whieh  even  "  young  men"  are  to  be  exhorted. 

Let  me  conelude  for  the  prefent,  with  fome 
^ort  reflexions  on    what   has  been  faid  upon  it. 

And,  I.  You  would  do  well,  my  young  bre- 
thren, to  apply  this  to  yourfclves  refpeftively,  in 
the  way  of  ferious  felf-cxaiiunation.  !t  bceomcs 
you  to  confider  both  your  paftand  prefent  ways-; 
whatfentiments  and  difpofitions  are  predominant 
in  your  hearts ;  and  by  what  rules  and  maxims 
your  lives  are  directed  :  That  fo  you  may  be  a- 
ble  to  judge,  what  your  own  true  characters  re- 
ipeftively  are ;  Vvhcther  you  are  truly  religious 
and  virtuous,  or  fober-minded,  or  not.  For,  as 
has  been  obfervcd  more  than  once,  true  religion, 
and  true  fobriety,  are  not  really  dilierent ;  but 
elTentially  one  and  the  fame  thing. 

It  Ihall  now  be  taken  for  granted,  that  you 
do  not  difbelieve  the  being,  perfections  and  pro- 
vidence of  God,  or  the  general  truth  of  thechril^ 
tian  revelation;  and  alfo,  that  you  ha^■e  fome  juft 

conceptions 


SER.  III.       TraBlcal   Reflexions.        1 1 5 

conceptions  of  the  common  frailty  and  degene- 
racy of  mankind.  Neither  of  thefe  things  Iball 
in  the  leaft  be  called  into  qucfHon — But  have 
you  fincercly  repented  of  your  own  fins  before 
God?  Have  you,  in  a  deep  fenfe  of  your  guilt 
and  unworthinefs,  fled  for  refuge  from  his 
julHce  to  his  grace  and  mercy,  thro'  his  Son 
Jcfas  Chriil ;  and  internally  confented  to  that 
jiiethod  of  falvation  which  is  revealed  in  the 
gofpei :  Have  you  alfo  confefTed  Chrift's  name 
before  men,  in  the  manner  required  by  him  ; 
and  vifibly  dedicated  yourfelvcs  to  God  in  him  ? 
Do  you  live  in  the  frequent  pra<5tice  of  fineere 
and  fervent  prayer  r  And  do  you  confcicntioufly 
endeavour  to  walk  according  to  all  Chrift's  known 
commandments  r  It  would  be  convenient  for  you 
to  put  fuch  qucffions  as  thcfe  to  yourfelvcs,  as 
in  the  prefence  of  God,  who  is  greater  than  your 
hearts,  and  knowcth  all  thing's. 

2.  Those  of  you  who  can  truly  anfwer  thcfc 
que(Hons  in  the  affirmative,  (as  i  hope  fome  of 
you  can)  may  affure  yourfelvcs  that  you  are  in- 
deed fober-minded  ;  and  have  great  ground  of 
comfort,  peace  and  joy,  as  being  the  fons  of  God, 
and  heirs  of  eternal  life.  I  might  addrefs  and 
congratulate  you  in  the  language  of  St.  John,  in 
his  firfl  epilHe  : — "  1  write  unto  you  young  men, 
"  becaufe  ye  have  overcome  the  wicked  One." 
And  again,  "  I  have  written  unto  you  young 
"  men,  becaufe  ye  are  ftrong,  and  the  word  of 
"  God  abideth  in  you,  and  ye  have  overcome 
*'  the  wicked  One."  Happy  you/my  beloved 
I  2  brcthen, 


1 16       Vraakal  Reflexions.        SER.  III. 

brethren,  who  even  in  youth  have,  thro'  grace, 
attained  to  that  ftate  and  chara(^ter,  which  fo 
many  other  perfons,  tho'  advanced  in  years,  are 
yet  far  from  !       But, 

3.  Be  not  high-minded,  but  fear.  A  fober 
mind,  is  always  an  humble  one.  Boafl:  not  of 
your  religious  attainments,  as  the  fhamcful  and 
hypocritical  manner  of  fome  is :  And  if  you  ever 
glory  even  in  tho't,  let  it  be  only  in  the  Lord. 
*'  For  what  haft  thou,  that  thou  didft  not  receiver" 
Be  fenfiblc  of  your  imperfcftions  ;  and  be- 
w^are  of  a  relapfe  into  any  finful  courfes — "  The 
juft  fhall  live  by  faith  ;  but  if  any  man  draw 
back,  my  foul  fhall  have  no  pleafure  in  him."f 
There  is  ftill  ample  room  in  the  bcft  of  you,  for 
improvement ;  for  increafe  of  fobricty,  know"- 
ledge,  ftrength,  and  all  chriftian  virtues.  Endea- 
vour therefore,  to  make  progrefs  in  the  ways  of 
wifdom  and  h^linefs:  For  he  that  ftands  ftill, 
Inftead  of  prefling  forward  in  the  chriftian  race, 
is  on  the  point  of  going  backward.  Anditv^^ere 
doubtlefs  "  better  for  any  not  to  have  known  the 
*'  way  of  righteoufnefs,  than  after  they  have 
*'  known  it,  to  turn  from  the  holy  command- 
"  ment  delivered  unto  them. "J 

4.  As  to  thofe  of  you,  my  young  btrethren, 
■who  cannot  pretend  to  be  fober-minded  accord- 
ing to  thcfe  fcriptural  marks  and  rules  of  fobric-. 
ty ;  you  have  no  rcafon  to  be  faiisded  with  your 
prefent  condition,  or  to  think  it  fafe.  For  there 
is  no  real  fifcty  in  any  ftate  below  that  of  true 
chriftianity ;  or  in  any  thing  fhort  of  that  repen- 
tance, 

fHcb.  X.  38.  I  2  Peter  II,  21.. 


SER.  III.       Traaical  Refiex'iom,         1 1 7 

tance,  faith,  and  renewed  ftate  of  mind,  with 
which  eternal  life  is  conneftcd  by  the  promifes 
of  the  gofpel.  If  you  fhouid  die  fliort  of  this, 
you  would  die  in  your  fins  ;  unpardoned,  unin- 
terefted  in  the  redemption  wrought  out  by  Chrill : 
And  what  the  confequence  of  this  wouldbe,  you 
need  not,  furely,  to  be  now  informed  !     But, 

J*.  Lest  I  fliould  be  mifunderflood,  I  mufi: 
tell  you,  I  do  not  mean  hereby,  that  if  you  are 
deficient  in  any  of  thefe  refpefts,  or  fall  fhort  of 
fuch  a  truly  chriftian  ftatc,  you  are  of  confe- 
e|ucnce  defritute  of  every  degree  of  fobriety  that 
is  of  any  confideration  ;  and  fo  arc  to  be  ranked 
in  the  fame  clafs  with  the  mcft  profligate  and  aban- 
doned finners.  God  forbid !  i  he  holy  fcriptures, 
in  mtmberlefs  places,  fuppofe  a  meafure  of  know- 
ledge, conviclion  of  fin,  ferioufnefs  of  mind,  and 
defirc  to  know  the  will  of  God  and  the  way  of 
life,  antecedent  to  a  faving  illumination  and  re- 
pentance, faith  and  regeneration ;  and  yet  prepa- 
ratory thereto;  which  things,  being  confidered 
in  this  view,  are  truly  valuable  and  important. 
And  indeed,  they  are  the  effefts  of  God's  gracious 
influences  upon  the  heart;  in  conformity  to  what 
is  faid  of  Lydia  in  the  Afts,  "'  That  the  Lord 
"  opened  her  heart  to  attend  to  thofe  things 
"  which  were  fpoken  by  Paul."  Our  Saviour  al- 
fo  tells  fuch  a  ferious,  inquifitivc  perfon,  that  he 
was  "  not  far  from  the  kingdom  of  God."  Nor 
do  the  holy  fcriptures  leave  us  any  room  to  doubt, 
but  that  all  perfon s  living  under  the  gofpel,  who 
are  fo  far  convinced  of  their  finfui  iTate,  and  fo 
I  3  dellrous 


1 1 8       TraB'ical  Reflex'iom,        SER.  III. 

defirous  of  obtaining  eternal  life,  ^s  ftnccrely  and 
perfeveringly  to  feek  God's  face  and  favor,  fhail 
actually  attain  to  a  faving  knowledge  of  him. 
If  any  of  you  arc  In  fuch  a  (late  of  mind  as  this, 
there  is  jufi:  and  great  realon  to  hope,  that  being 
already  near  to  God's  Iplritiial  kingdom,  you 
will  ere-long  be  aftually  tranllatcd  into,  and  be- 
come the  happy  fubjeds  of  it  forever.  But,  as 
was  faid  before,  this  is  not  a  (late  to  be  refted  in. 
You  may,  without  all  doubt,  relapfe  into  your 
finful  eourfes  after  fuch  a  partial  reformation  : 
In  whieh  eafe,  "  the  latter  end  will  be  worfewith 
you  than  the  beginning."  It  highly  concerns 
you  therefore,  to  befeech  the  God  of  all  grace, 
both  "  to  keep  you  from  falling,"  and  to  "  give 
'*  you  repentance  to  the  acknowledging  of  the 
"  truth  ;" — the  truth  as  it  is  in  Jefus ;  that  know- 
ing him,  and  the  only  true  God  in  and  by  him, 
you  may   obtain  eternal  life. 

6.  \y  even  fuch  thouglitful  and  ferious  young 
men  as  were  lafl:  mentioned,  are  not  yet,  how^- 
evcr,  in  a  ftate  of  fafcty,  or  at  prefcnt  en  tided  to 
glory,  honor  and  immortality  ;  how  far,  alas  ! 
are  thofe  from  being  fo,  w  ho  do  not  at  all  con- 
fider  their  ways,  nor  fc  much  as  make  the  im- 
portant inquiry,  "  What  they  Ihall  do  to  be  faved  ?" 
— thofe  who  live  in  the  allowed  gratification  of 
their  lulls ;  and,  inftead  of  feeking  after  God,  if 
haply  they  may  find  him,  rather  "  fiy  to  the 
*'  Almiglity,  Depart  from  us;  for  we  defire  not 
"  the  knowledge  of  thy  ways!"  Alas!  my  young 
brethren,    if  there   are  any  prefent,  to   whom 

this 


SER.IIL       TraBical  Rcjlexmm,        115 

this  character  juftiy  belongs ;  (for  I  neither  par- 
ticularly know,  nor  accnfe  any  ;)  your  condition 
is  truly  deplorable.  For  is  it  not  ib,  to  be  in  a 
ftate  of  enmity  againft  God  your  Creator  ?  againii: 
Him,  in  whom  you  live,  move  and  have  your 
being  ;  Him,  from  whom  you  can  neither  fly, 
nor  efTci^tually  hide  yourfclves  in  any  fccret  place, 
not  even  in  the  dens  and  rocks  of  the  mountains, 
or  tho'  the  rocks  and  mountains  fKould,  at  your 
entreaty,  fall  on  you  and  cover  you  ; — and  a- 
gainft  whom  you  can  make  no  reilllance ;  Hirff, 
who  is  at  once  omnipotent,  omniprefent  and  om^ 
nifcient,  as  well  as  intinitc  in  holinefs  and  rlghte- 
oufncfs !  It  is  dreadful  indeed,  to  be  '^  enemies  t6 
fuch  a  Being  in  your  minds,  by  wicked  works  !'^  •' 

But  left  the  very  thought  hereof  fhould  too 
much  overwhelm  you  ;  left  the  "  fpirit  iliould 
fail  before  God,  and  the  fouls  which  He  hatli 
made;"f  let  me  remind  you,  that  God  is  no  lefs 
good  and  mercilul,  than  he  is  holy,  great  and 
powerful.  He  "  will  not  contend  forever,  nei- 
ther will  he  be  alv/ays  wroth  :"  He  is  even  now 
waiting  to  be  gracious  to  you ; — to  every  one 
that  will  attend  to  the  voice  of  love,  and  turn  at 
his  reproof,  how  numerous  foever  your  fins  have 
been.  His  mercy  is  at  once  higher  than  the  hea- 
vens, and  lower — "  deeper  than  hell;"  as  itfaves 
thofe  who  are  deferving  of  it !  The  blood  of 
Jefus,  that  hallowed  fountain,  in  which  fo  many 
millions  of  polluted  fouls  have  been  eleanfed  and 
healed,  has  not  yet  loft  its  purifying,  lalutary  vir^ 
■tue  ;  nor  will  it  do  fo,  while  there  are  any  fin- 
I  4  ncrs 


.  20        TraBlcal  Reflexions.       SER.  III. 

ners  on  earth  willing  to  be  cleanfed  and  faved  by 
it;  nor  even  afcer  there  are  none!  The  Holy 
Spirit  of  God  is,  I  doubt  not,  now  driving  with 
your  hearts,  and,  if  I  may  fo  exprefs  it,  moving 
lipon  the  face  of  the  cliaos,  \  towards  the  produc- 
tion of  the  new  creation  in  Chrift,  as  it  once  did 
at  the  time  of  the  old,  to  the  pcrfeding  thereof. 
O  then,  my  young  brethren,  let  not  this  be  your 
condemnation  at  the  great  day.  That  you  at  once 
defpifed  the  riches  of  God's  goodnefs,  leading 
you  to  repentance; — accounted  the  blood  of  the 
covenant  wherewith  you  might  have  been  fanc- 
tified,  an  unholy  thing  ; — and  did  defpite  unto 
the  Spirit  of  grace,  by  which  you  would  other* 
wife  have  been  fealed  to  the  day  of  redemption ! 

±  Gen.  I.  5. 


SERMON  IV. 


Sermon     IV. 

Of  fome  things  contrary  to  Chrlftian  So- 
briety, viz.  ( I .)  Of  taking  God's  Name 
in  vain.  (2.)  Of  neglecting  the  pubHc 
Worfhip.  (  3 .)  Of  light  and  irreverent 
Behaviour  at  it.  (4.)  Of  excefTive,  riot- 
ous Mirth  at  other  Times.  (5.)  Of  fin- 
ful  Diverfions  or  Recreations.  (6.)  Of 
excefhve  Expence  and  Pride  in  Apparel. 
(7.)  Of  the  negle6l  of  Bufinefs,  and 
Mif-fpence  of  Time. 

TITUS      II.    6. 

Young  Men  like-wife  exhort  to  be  fiber- 
minded, 

MY  young  brediren,  having,  in  the  firft 
difcoiirfe,  made  fome  remarks  on  the 
text,  introdu6lory  to  my  main  defign; 
and  having,  in  the  fecond  and  third,  fomewhat 
difi:in6tly  explained  to  you  the  nature  of  that  fo- 
briety  which  is  here  fpoken  of,  as  alfo  recom- 
mended it  to  you  in  a  curfory  way  :  I  proceed 
now,  by  divine  afTiflance,  as  was  propofed  in 
the  fecond  place,  S  E  c  o  xN  D  L  Y, 


12  2  OftakingGod'sName  in  vain,  SER.  IV. 

Secondly,  To  point  out,  particularly,  Tome 
of  the  many  fins,  follies  and  criminal  excciTcs, 
which  are  repugnant  to  chrifHim  fobriety  ;  and 
againfl:  which  young  men  efpccially,  may  need 
to  be  cautioned. 

This,  it  is  conceived,  may,  by  the  "blefTrng  of 
God,  be  very  ferviceable  to  you,  not  merely  by 
fhewing  you  what  you  ought  not,  but  what  you 
ought  to  do  ;  and  fo  giving  you  a  IHU  mor-e  dif- 
tin^t  idea  of  chriftian  fobriety.  For,  to  every 
-vice  that  Is  to  be  avoided  as  contrary  to  this 
fobriety,  there  is  an  oppofite  virtue  or  duty, 
which  ought  to  be  pra(Jtifed  as  a  branch  of  it  : 
And,  it  is  well  known,  that  in  all  cafes  in  gene- 
ral, contraries  ferve  for  the  illuftration  of  each 
other.  So  that  when  you  are  fhewn  what  things 
you  ought  to  avoid,  you  will  the  more  clearly 
difcern  what  that  manner  and  courfe  of  life  is, 
to  which  you  are  exhorted :  Nor  ihall  I  fail,  as 
I  go  along,  particularly  to  remind  you  of  the  du- 
ties and  virtues,  to  which  the  fins  that  are  to  be 
mentioned,  Iknd  in  oppofitlon.  And  if  fome 
o£  thefe  fins  and  excelles  have  been  hinted  at  al- 
ready in  any  of  the  precceding  difcourfcs ;  yet 
that  will  not  render  a  more  particular  caveat  with 
refpeft  to  them,  fuperfluous  or  improper. 

Let  me  farther premife,  That  tho'  in  the  enu- 
meration of  thcfc  fins  and  follies,  it  is  rather  my 
intention  to  give  you  friendly  warning  as  to  the 
future,  than  to  accufe,  reproach  and  upbraid 
you,  as  to  any  faults  which  you  may  have  been 
guilty  of  in  tmics  pad:  ;  yet  it  will  be  highly  pro- 
per for  you  to  make  the  application  to  yourfelvcs 

reipedively, 


SER.  IV.  Of  takingGod' s Name  in  vain,  i  2  3 

refpeftively,  fo  far  as  yon  have  been  really  guilty 
of  any  of  thefe  crimes.  You  ought,  with  fliame 
and  ingenuous  forrow,  to  acknowledge  them  to 
God  ;  humbly  imploring  the  forgivnefs  of  therii 
thro'  Him,  who  once  appeared  to  put  away  fms 
by  the  facrifice  of  himfelf.  For  he  that  cover- 
eth  his  fins  fhall  not  profpcr ;  but  whofo  con- 
feffcth  and  forfaketh  them,  fhall  find  mercy  with 
the  Lord;  who  "is  not  willing  that  any  fhould 
"  perifii,  but  that  all   fiiould  come  to  repen- 

''  tance." Let  me  begin  then, 

L  With  the  mention  of  an  heinous  fin  more 
Immediately  againft  God;  I  mean  that  of"  tak- 
ing his  name  in  vain."  To  ufe  the  name  of  the 
great  and  holy  God  Irreverently  or  lightly  in 
common  difcourfe  ;  and  more  cfpeclally  to  fwear 
by  it  rafiily,  falfely,  wantonly,  or  without  law- 
ful occafion  ;  to  imprecate  the  curfe  of  God, 
cither  upon  yourfelves  or  others,  whether  in  jeft 
or  in  earncll:  ;  together  with  whatever  commonly 
goes  under  the  name  of  profane  language  :  All 
thefe  things,  I  fay,  are  doubtlefs  prohibited  in 
that  well  known,  and  yet  often  violated  com- 
mand of  the  decalogue,  "  Thou  fhalt  not  take 
"  the  name  of  the  Lord  thy  God  in  vain."  And 
the  words  immediately  following,  clearly  and 
firongly  exprefs  the  high  difpleafure  of  the  Al- 
mighty againfl:  thofc  who  break  this  command- 
ment, together  with  the  certainty  and  grcarnefs 
of  their  punifliment,  unlefs  it  be  prevented  by 
deep  repentance — "  For  the  Lord  will  not  hold 
*'  him  guiltlefs,  that  takcth  his  name  in  vain." 
There  are  many  other  paffages  of  fcripture.  In 

■which 


1 2z|.  OftakingGod'sNamein  vain.  SER.IY. 

which  this  fpccics  of  common  and  grofs  impiety, 
is  fcvcrcly  prohibited  and  condemned. 

"He  that  planted  the  car,  fliall  he  not  hear  ?"! 
— particularly  fhall  he  hear  and  punilh  the  pro- 
fane oaths  and  curfcs,  the  abominable  impreca- 
tions of  ungodly  finners  !  If  wicked  men  are  to 
give  an  account  in  the  day  of  judgment,  even  of 
"  every  idle  word"  that  they  fpcak,as  our  Saviour 
pofiiively  declares  they  fhall  ;  how  much  rather 
Ihali  they  give  an  account  of  fuch  impious,  fuch 
abominably  wicked  words,  as  I  am  here  fpeaking 
of  1  And  what  religious  fobriety,  do  you  think, 
can  pofTibly  be  in  the  mind  of  that  perfon,  whe- 
ther old  or  young,  whofe  mouth  is  thus  filled 
with  curfes,  and  other  profane  language  r — in  the 
mind  of  One,  who  fcruplcs  net  to  trifle  with 
that  venerable  name,  at  which  holy  angels 
bow  with  love  and  reverence,  and  devils  thcm- 
felves  tremble,  and  are  horribly  afraid  ! — in  the 
mind  of  One,  who  upon  any  flight  difcontcnt 
or  uneafinefs,  or  perhaps  without  any  fort  of 
provocation,  calls  upon  the  great  God  to  dam.n 
either  himfelf  or  another,  or  the  like.^  Certainly, 
there  can  be  no  true  fobriety  in  thofe  perfons, 
whoever  they  be,  that  addict  themfelves  to  thefe 
praftices,  faying  perhaps  with  the  wicked  of  old, 
"  Our  lips  are  our  own ;  who  is  Lord  over  us  ?" 
The  ufe  of  fuch  language  evidently  difcovers  the 
want  of  all  due  reverence  to  the  great  God,  and 
a  mind  depraved  to  a  fad  degree,  upon  any  fup- 
pofition  that  can  be  made.  There  is  no  tolerable 
excufe  for  it ;  nothing  that  can  be  faid  by  way 
of  apology  for  thofe  that  are  chargeable  with  it, 

but 

t  Pi'cilin  XCIV.  (?. 


SER.  IV.  Oftak'wgGod'sName  in  vain,  i  2  r 

but  what  will  much  more  effeftually  fhew  their 
great  jTuilt  and  impiety.     For  example: 

If  it  fhould  be  fiiid,  that  they  really  mean 
nothing,  when  they  lightly  ufe  the  name  of  God, 
and  imprecate  the  vengeance  of  heaven  upon 
themfelves,  which  is  the  moll:  favourable  fuppo- 
fi tion  ;  yet  does  it  not  difcover  a  total  abfence  of 
reverence  to  God,  and  of  all  fcrious  concern 
about  his  favor,  his  blelling  or  his  curfe,  when 
people  can  often  ufe  his  name  without  thinking 
of  Him,  and  fpeak  of  his  curfe,  or  of  damnation 
itfeif,  without  meaning  any  thing  thereby  !  What  ? 
have  the  name  of  God  frequently  in  their  mouths, 
and  yet  not  have  *'  God  himfelf  in  all  their 
thoughts  !" — often  fpeak  of  his  blcffing  and 
curfe,  of  heaven  and  hell  ;  and  yet  not  think 
of  them,  or  mean  any  thing  thereby  !  What  a 
totally  irreligious  ? — what  a  "  reprobate,"  undif- 
ccrning,  blinded,  and  monllroufly  depraved  mind 
docs  this  imply  ?  How  near  is  it  to  right  down 
Atheifm  ?  Bur  it  will  perhaps  be  faid,  that  tho' 
fome  perfons  do  really  think  of  God,  of  his' 
wrath  and  curfe,  when  they  fpeak  of  them;  yet 
they  are  only  Injefl,  when  they  ufe  fuch  language, 
and  intend  not  as  they  iliy.  What  ?  jeft  with 
the  holy  and  venerable  name  of  the  great  God  ! 
and  fpeak  of  his  blefling  and  cnrfe,  of  heaven 
and  hell,  for  merriment  and  diverfion  !  Is  not 
tliis  to  make  the  matter  ftill  worfe  ?  Would  it 
not,  of  the  two,  be  Icfs  criminal  to  have  no  de- 
fign  at  all,  than  fuch  a  one  as  this?  Doubtlefs  it 
would.  But  you  will  fay,  perhaps,  that  they 
life  fuch  language,  becaufe  it  is  by  fome  reckone<§ 

fa/hionabl^ 


126  OftaKingGods'Name  in  vain.  SER.IV. 

fajh'ionahle  and  polite ;  and  to  avoid  the  imputa- 
tion of  being  precije,  notional  and  ivhimfical. 
Be  it  fo.  The  time  has  indeed  been,  tho'  I  hope 
it  is  not  the  cafe  at  this  day,  when  thofe  who 
fcruplcd  to  curie  and  fwcar  profanely,  were  ftig- 
matized  as  puritans  2ind  f ana  ticks ;  the  enemies  of 
the  church  at  leaft,  if  not  of  the  Jlate  ! — But 
how  does  this  help  the  matter  ?  What  r  trifle 
with  the  mofi:  facred  and  awful  things,  profane 
the  name  of  God,  and  break  his  commandments, 
for  the  fake  of  being  thought  polite  and  fafhion- 
ablc !  or  for  fear  of  being  thought  precifc  ;  that 
is,  in  other  words,  being  thought  to  fear  God  and 
his  difpleafure  !  For  this  muft  be  the  true  and 
only  meaning  of  precifenefs,  in  the  prefent  cafe. 
And  what  a  monitrous  pitch  of  impiety  muft 
that  man  be  arrived  at,  who  is  afhamed  and  a- 
fraid  of  being  thought  to  fear  God  and  his 
"wrath?  and  who  will  break  his  known  com- 
mandments, profane  his  holy  name,  and  trifle 
with  the  molt  facred  things,  to  convince  fome 
[fuppofed]  polite  and  falliionable  people,  that  he 
does  not  fear  him ! — Is  not  this  worfe  and  worfe? 
"Without  doubt.  W^hat  then,  fhall  next  be  faid 
by  way  of  apology  for  profane  fwearers  r — that 
they  are  in  earneji,  and  really  wifh  God  would 
damn  them  or  others,  when  they  imprecate  his 
vengeance?  It  were  needlefs  to  fay  any  thing  to 
fhew  their  madnefs  and  impiety  upon  this  fup- 
pofition:  Which  are  as  great  as  any  that  the 
devils  themfelves  are  guilty  of ! 

This  practice  is  no  Icfs  irrational,  or  contrary 
tb  the  light  of  nature,  than  it  is  to  the  revealed 

will, 


SER.  IV.  OftaKing GoIsName in  va'm.  1 2.7 

v.'iil,  and  exprefs  law  of  God.  And  it  is  one  of 
thoie  enormous  fins,  agalnfl:  which  young  men 
need  to  be  particularly  warned.  It  is  not,  in- 
deed, a  crime  that  is  peculiar  to  them.  Some 
perions  that  are  advanced  in  years,  are  notorious- 
ly guilty  of  it :  Yea,  it  is  faid,  there  are  certain 
creatures  both  old  and  young,  appearing  in 
female  apparel  (fori  will  not  proltitute  the  refpec- 
table  name  of  ivoir.oi,  by  giving  it  to  them)  who 
arc  no  ordinary  proficients  in  this  kind  of  impie- 
ty !  But  whoever  are,  or  are  not  addicted  to  it, 
You,  my  young  brethren,  muil:  either  wholly  re^ 
frain  from  it,  or  clfe  renounce  all  pretenfions  to 
fobri'ety,  aud  confefs  that  you  have  no  love  or 
reverence  for,  no  fear  of  God  before  your  eyes. 
The  molt  untutor'd  favagein  the  w^oods  of  Ame- 
rica, might  with  as  much  reafon,  and  as  good  a 
grace,  afTume  to  himfelf  the  chara<ft:er  of  a  refined 
politician,  or  a  ihrevv^d  phiiofopher,  as  any  pro- 
fane fwcarcr  and  blafphemer  could  pretend  to  be 
religious,  or  fober-minded.  The  fear  of  the 
Lord  is  the  very  "  beginning  of  wifdom :"  And 
if  that  finds  any  place  in  your  hearts,  you  will 
have  a  facred  veneration  even  for  his  name,  as 
w^ell  as  for  Kim  :  You  will  never  mention  it,  or 
fpeak  or  think  of  the  great  GOD,  but  in  a  fo~ 
ber  and  reverent  manner.  It  will  be  as  impofli- 
ble  for  you,  either  in  jcfl:  or  earnefl:.  either  for 
no  end  at  all,  or  to  pleafe  fools  and  madmen, 
to  fwear  lightly  by  the  name  of  God,  or  to  call 
upon  him  to  damn  yourfelves  or  others,  as  to 
lay  violent  hands  upon  yourfelves.  And  yet 
how  common  a  thing  is  it  to  hear  both  old  and 
young,  and  even  children  in  the  llreets,  who  can 

hardly 


128  Of  negleB'ing  the         SER.  IV. 

hardly  ftammer  out  an  oath  or  a  curfe,  ufing  this 
kind  of  language?  All  of  them  without  excep- 
tion, hereby  making  It  manlfeft,  that  ihey  neither 
fear  God  nor  regard  man,  however  well-bred 
they  may  conceit  thcmfclves ;  and  are  dcllitute 
of  the  firft  principles,,  not  only  of  grace  and  fo- 
brlety,  but  of  decorum  and  good  manners :  For 
this  praftice  Is  an  affront  to  every  reafonable  and 
virtuous  man,  as  well  as  an  heinous,  aggravated 
offence  agalnft  Almighty  God. 

II.  Another  fm,  agalnft  which  you  are  to 
"be  cautioned,  is,  negle<5tlng  the  public  uuorjh'ip 
of  God  upon  the  "  Lord's  day  ;"  either  ftaying 
at  home  In  idlenefs,  or  unneceffarlly  employing 
yourfelves  In  worldly  affairs,  Vvhen  you  ought  to 
be  with  the  people  of  God;  joining  with  them 
hi  praihng  and  praying  to  him,  or  in  hearing  his 
■word  read  and  preached,  for  your  inftruc'llon 
and  edification  in  the  things  pertaining  to  his 
kingdom,  and  to  your  eternal  good. 

You  know,  doubtlefs,  that  as  early  as  the  time  of 
Mofes,  i.  e.  above  three  thoufand  years  ago,  God 
appropriated  one  day  in  feven  to  be  obfcrved  as 
an  holy  fabbath  to  himfelf,  or  a  day  of  reft  from 
common  fecular  bufmefs,  and  to  be  fpcnt  in  re- 
ligious exercifes  :  Saying,  "  Remember  the  fab- 
"  bath-day  to  keep  it  holy.  Six  days  fhalt  thou 
*'  labor,  and  do  all  thy  work :  But  the  feventh 
"  day  is  the  fabbath  of  the  Lord  thy  God,  &c."f 

It 

f  Exod.  XX!.  8.— II.  N.  B.  Notwithftanding  what  is  faid  in 
Gen.  I[,  3.  concerning  God's  "  blefTingthe  feventh  day  and 
fanftifying  it ;"  and  notwithftanding  public  fecial  worniip 
is  in  itfclf  a  moft  reafonable  thing  ;  yet  it  does  not  appear 
from  fcri[)turc,  that  any  fabbatli  was  afliially  initituted  by 
God,  or  any  particular  fct  time  held  facrcd  for  that  purpofc 
by  good  men,  before  the  law  was  given  by  Mofes. 


S$:R.  IV.  public   WorpSip,  1 29 

It  feenied  riot  improper  to  remind  you  of  ihis 
original  inftitution  of  a  fabbath  •"  Tho'   I  muft 
aqknowicdge,  that  I  think chriftian shave  nocpjii- 
cern  with  the  fabbath^   moft  properly  fo  called, 
(imean  the  Mofaic  or  Jewifh  fabbath)  any  more 
than  they,  have  with  circumcifion,  the  pafTover, 
and  other  facrifices,  &c.  All  thefe  things  were  but 
"  a  ihadow  of  good  things  to  <;ome."  And  when 
Chrili:  the  body,  the  fubftance  came ; — when  his 
church,   moft  properly  fo  called,   in   diftin^lioii 
from  the   Jev/ifh,   was  en-abllllied,   thofe   thjngs 
ceafed :  At  leali,  the  Gentile  convtjrts  were  unde|p 
no  obligation  to  obferve  any  one  of  tliem  ;  no, 
not  even  the  moral  law,  confidered  merely  as  a 
part  of  the  law  of  Mofes.      For   if  they   had^ 
they  would  hav€  been  alfo  bound  to  obferve  all 
the  others  for  t;he  fajiie  reafon.     So  that  if  Gen- 
tile Cbriflians  are   obliged  to  any  of  the   thing? 
which  were  enjoined  in  the  law  of  Mofes,  as  they 
fdoubtlefs  are ;   yet  they  are  Only  thofe,  that  are 
ejther  of  m.oral  and  eternal  obligation,  or  elfe  a- 
adopted,  and  ;t;iken  into  "  the  law  of  Chrift,"  an^l 
jcpnfidcred   as  ^   part  of  his  inftitution.     Thp 
;Mofaic,  ox ftventh-day  fabbath y\%  neither  of  thefe. 
-If  it  were,  properly  fpeaking,  of  moral  obligation, 
it  would  be  fo  to  all, nations  in  ail  ages ;  uniyer- 
,fally  and  perpetually  binding,  fo  that  the  law  X^- 
.Ifliting  th&reto,  could  no  more  be  either  repealed 
pr  changed^  than  thofe  commandments  which  4:e- 
j^uire  us  to  loveQ-od  and  our  neighbour.     Ai^d. 
ftliere  are  jfe^v,  if  any  perfons,   who   pretend, to 
iay,  that.  Chri,fl:.  qr  his   apoftles   ever  enjoip^ 
{.QhriftiaAs  jto  Gb%r,yc  the  fey  en  th-daj  fabbath  jn- 
K  ftituted 


tjo  Ofncgka'wg  the         SER.'lV. 

ftitilited  by  Mofcs;  making  that  part  of  the  de- 
calogue, a  part  of  the  Chriffian  rnic  of  life.  Nei- 
ther is  there,  according  to  the  gofpcl  of  Chrift, 
any  other  fibbath,  or  day,  to  be  obfcvred  with 
a  Judaical  rigor  and  fcverity  ;  with  which  the 
more  liberal,  ingenuous  and  filial  fpiiii  of  chrif- 
tianity,  very  little  agrees.  And  whoever  at  this 
day,  pretends  to  maintain  the  obligation  to  re- 
gard any  /event  b  day  as  a  fabbath,  either  upon  the 
footing  of  the  law  of  nature,  or  that  of  Mofcs, 
will  have  a  difgraceful  overthrow^,  or  a  very 
contemptible  opponent. 

<-  Upon  what  footing  then,  you  will  afkme,  do 
I  a^ftert  an  obligation  to  obfcrve  "  the  Lord's  day," 
or  *'  the  firfl:  day  of  the  week,"  in  a  religious 
banner  r  I  anfwer,  intirely  upon  a  Chriftian  ba- 
fis  ;  upon  a  footing  quite  difhncft  from  that  on 
■which  the  Jewifh  fabbath  was  inflituted  and  ob- 
ferved.     Let  me  briefly  explain  this  matter. 

•  It  is  in  general  confonant  to  the  light  and 
law  of  nature,  that  God  fhould  be  worfliipped, 
&c.  in  a  focial,  public  manner.     And  if  fo,  it  is 

'cGtivenicnt  and  necellary,  that  fome  particu- 
lar times ^  and  even  flaces,  fhould  be  more  ef- 
'pecially  appropriated  to  that  ufe,  or  end.  For 
"otherw  ife,  people  would  not  know  ivhen  or  ivhere 
'to  go,  in  order  to  meet  with  others  to  join  with 
^them  in  'thefe  ofHccs  of  religion.  It  evidently 
"appears  alfo  from  the  new  tcflament,  to  have 
-been  the  will  of  Chrifl:  and  of  God,  not 
'only  that  fbcial  worfliip  fhould  be  upheld  under 

•  the  gofpel   difp^nfition,   but   more  particularly, 
;  that'**  the  firlt  day  of  the  week,"  on  which  our 

Savioiur 


S£R.  IV.  public  TForJhlp.  131 

Saviour  arofe,  and  was  "  declared  to  be  the  Son 
of  God    with   power,"    fhould    be    religioujhy 
gratefully  ^nA.  joyfully  obferved,  in  praife,  prayer, 
&c.     For  this   day   is  divers    times  mentioned 
in    the   new   teltament,  as    the  day   on   which 
Chriilians  alTemblcd  together  in  a  more  efpecial 
manner,  in  the  firfl  age,  for  religious  purpofes.'j' 
It   mull  be  remembered  alfo,  that  the  primi- 
tive chrilHans  came  together  thus  on  the  firft  day 
of  the  week,  under  the   immediate  eye,  counte- 
nance and  direction  of  the  infpired  apoitles  ;  who 
ufcd  to  meet  and  pray  with,   teach,  exhort  and 
preach  to  them,. thereon:  At  which  time  alfo  the 
Lord's  Supper  ufcd  to  be  celebrated.     So  we  read 
particularly, [A6ts  XX.  7.]  "•  And  upon  the  firft 
"  day  of  the  week,  when  the  difciples  came  together 
"  to  break  bread,  Paul  preached  unto  them,  &.C." 
This  example  of  the  firft ChrKHans,  confider^ 
ing  all  circumftances,  and  particularly  their  meet- 
ing on  this  day,  under  the  immediate  infpe6lion 
of,  and  Vk'ith  the  infpired  apoftles,  is  fufficicnt  to" 
give  that  day  the  preference  to  any  other,  for  thq 
purpofes  aforefaid ;  Efpecially  when  we  confider' 
it  as  the  day  of  that  grand  and  important  event,' 
the  very  bafis  of  the  Chriiiian  religion,  ChriiVs' 
refurreftion  ;  from  whence  it  is  called  "tlie  Lord's' 
day."     Public,' focial  woifhip  being  a  duty,  and 
fome  particular  time  being  needful  to  be  fixed  oft* 
for  thtit  end  ;  here  are   poiitive  reafons   for  the 
M\  day,  rather  than  another  :  And  no  noan  can 
pretend  any  particular  rcafon  againfl:  this,  or  oi3-» 
]cS:  againd:  it  5  except  upon  the  footing   of  the^ 
antic|uated  Jewrifh  fabbath,  with  which  we  have' 
K  2  no 

'^  Compare  John XX.  i .  Afts  XX.  7.    i  Cor.  XVI. ::.  5c  R.ev.  1. 10. 


13^  Qf  neghaing  the         SER.IV. 

i}.o  concern — But  this  is  only  example^  you  will 
fay  ;  not  precept.  Now,  inftcad  of  iofifHng  up- 
on ijt,  as  I  think  One  might  do  with  great  reafon, 
toat  jthis  example,  all  circumlUnces  being  con- 
Uiered,  ought  to  have  the  force  of  a  command 
y'lth   us;_    I  obfcrve, 

.  That  the  words  of  the  apoftlc  [Hcb.  X.  23, 
2^.&  25 J  can  be  confidercd  as  nothing  /hortof 
^  pofitive  precept,  to  tke  purpofe  aforefaid.  "  Let 
"  lis  hold  fad  the  profeflion  of  our  faith  without 

"  >v9,vering And  let  us  confidcr  one  another 

"  to  provoke  unto  love,  and  to  good  works  :  Not 
^^  forjak'ivg  the  affemhliug  of  ourj elves  together^ 
*'  (IS.  the  jiianner  of  fome  is  ;  hut  exhorting  one 
"  another '-r— Now,  thefe  words  ought,  in  all  rea- 
ion,  to  be  underflood  and  interpreted  in  confor- 
mity to  the  known  general  practice  of  the  Chrif- 
tian  church  in  that  age  ;  which  was  to  affemble 
for  the  exercifes  of  religion  on  "  the  firft  day  of 
tjie  week"  more  efpecially,  tho'  not  exclufively. 
So  that  in  any  natural  and  fair  conftrucTiion  of 
^is  paflage,  the  apollle  mudr  be  confidered, 
(,j .)  As  giving  his  in  tire  approbation  of  this  ge- 
lieral  ufage  among  Chriilians  ;  as  one  way  in 
•t^hich  they  were  to  "  hold  fall:  their  profeflion," 
to  excite  one  another  "  to  \o\q^  and  to  good 
works,"  See.  (2.)  As  folemnly  warning  Chrif- 
t;ans  againfl:  ncglcding  to  meet  together  for 
the  faid  purpofes  on  the  firft,  or  Lord's  day-m 
**  Not  forfaking  the  aifembling  of  ourfelves  to^ 
gether."  And  (3.)  As  blaming  and  reproving 
certain  of  the  loofcr,  and  Icls  fincerc  profeflbrs  of 
cHriftianity,  who  even  in  that  agfa,bfen ted  them-; 

felve$ 


SER.  IV.  public   Worjhip:.  ^33 

fclvcs  from  thefe  afTemblicg  of  the  faithful — '^  a^ 
the  manner  of  fome  is" — This  is  no  forced  or 
laboured,  but  an  eafy  and  natural  conftru6lion  of 
the  apofiie's  words.  So  that  this  p^adtice,  fo  rea- 
fonable  in  itfelf,  and  conducrve  td  many  impot'^ 
tarit  ends,  civil  and  temporal,  as  weH  as  religious 
and  eternal,  wants  neither  apoftolic  example  not* 
precept  for  its  fupport;  and  even  to  bind  it  up^ 
on  the  confciences  of  all  who  acknowledge  fot-- 
je6lion  to  Jefus  Chriih 

Wh  y  then  fhould  any  as  it  were  turn  Jews,  or 
become  "  Mofes's  difciplcs,"  for  the  fake  of  cf- 
tablifhing  an  illiberal,  Mofaic  fibbath,  to  be  ob- 
ferved  with  an  unfcriptural,  Jewifh,  and  eveti 
Pharifaical  rigor,  altogether  aliene  from  the  genius 
of  the  gofpcl ;  instead  of  contenting  themfcK^es 
with  "  the  Lord's  day,"  to  be  obferved  witli 
grateful  praifes,  with  religious  joy  and  feftivity,  as 
that  day  was  obferved  by  the  body  of  Chriftians 
for  two  or  three  centuries  at  Icaft  ?  What  need 
is  there  for  having  recourfe  to  Mofcs  and  his  law, 
for  the  divine  infritution  of  any  fabbath  that 
Chrift's  difciples  ought  to  obferve!  Tho',  by  the 
w^ay,  "  the  Lord's  day"  is  not  properly  called 
the  fahhath.  It  is  never  called  fo  in  fcriptute  \ 
and  giving  it  that  name  fince,  has  been  the  un- 
happy occafion  of  filling  many  people's  heads 
with  Jewifh  and  antichriftian  notions  about  it — 

But  not  to  digrefs  :  It  being  plainly  the  will 
of  Chrift  and  of  God,  that  the  Lord's  day  fhould 
be  obferved,  as  has  been  fhewn,  entirely  upon  the 
plan  of  the  gofpel  ;  it  will  be  an  heinous  fin  in 
you,  if  you  negled  the  public  worihip  thereon  ; 
K  3  fpcnding 


l-^^OfncgleBmgthepuUicJP^orJhipSYR^ 

(pending  that  time  in  idlcncfs,  in  iinncccfTary 
"worldly  labors,  or  in  divcrfions,  which  you 
ought  to  rpend  in  the  excrcifcs  of  religion  with 
the  people  of  God.  If  you  do  thus,  you  w  ill 
not  in  any  meafure  dcferve  the  chara(^ter  o^ 
being  fober-minded.  Forfake  not  therefore,  the 
aflembling  of  yourfelves  with  them  on  this  day, 
as  the  manner  of  fome,  I  might  fay,  of  many  is. 
For  even  in  this  town,  where  the  Lord's  day  is, 
perhaps,  as  generally  and  regularly  obfervcd  as 
in  any  other  place  without  exception,  it  is  fup- 
pofed  by  fome,  that  at  leall:  a  fourth  or  fifth  part 
of  the  people,  tho'  they  can  hardly  look  out  at 
their  windows  or  doors  without  feeing  one  or 
more  places  of  public  worfnip,  are  yet  hardly 
feen  in  them  twice  a  year.  And  yet  pofTibly 
thefe  very  perfons  may  be  fo  ftrangely  deluded  as 
to  think  themfclvcs  Chrillians  !  Let  me  tell  you^ 
myyoung  brethren,  that  whatever  wrong  and  fu- 
perflitious  notions  fome  may  entertain  about  a 
particular  fahhath  under  the  gofpel  ;  yet  a  due 
obfervation  of  the  Lord's  da)\  is  a  rnofl  material 
branch  of  chriitian  fobriety.  The  neglect  of  it 
is  of  pernicious  confequencc  in  many  rcfpecls ; 
as  is  feen  in  fome  parts  even  of  New-Kngland, 
where,  by  this  means,  the  people  are  but  little 
better  than  favar^es.  The  due  obfervance,  or  the 
negleft  of  the  Lord's  day,  will  probably  have  a 
very  extenfivc  influence,  good  or  bad,  upon 
your  whole  temper,  and  general  converfition. 
And  it  is  evident  from  long  experience  and  ob- 
fervation, that  thofe  perfons  who  arc  remarkably 
negligent  of  this  branch    of  chrilHan   fobriety, 

ars 


SER.  IV.  Of  irreverent  Behaviour  at  it.  i  3  5- 

are  generally  very  defective  in  all  others :  The 
exceptions  are  very  few,  if  any.f  But,        '  > 

in.  It  is  not  only  a  common  and  unnecclTa-' 

ry  negle^l  of  the   public  worfhip,  that  is  incon- 

fiftent  with  chriftian  fobriety  :  All  light  and  tn- 

K  4  decent 

\  The  Sabbatismos,  {li'obatlfm  or  "  red:,"  which  Is  fiiid  to' 
"  remain  to  the  people  of  God,"  Htb.  IV.  9.  means  not  any 
particnhir  day  to  be  obfcrved  by  Chriftians  as  a  fabbath,  in 
diftinflion  from  other  days  ;  but  in  general,  an  holy  reft 
from  fm,  and  rejoicing  in  Chrift  Jcius,  as  "  the  end  of  the' 
law  for  righteoufneis  ;"  and  more  eipecially,  that  fntm-e 
reft  from  all  pain  wnd  forrnw,  which  is  promifed  to  the 
faitliful  in  the  kingdom  of  heaven,  hxi^  fabhatks  are  par- 
ticularly mentioned,  Col.  II.  16,  17.  amongft  other  Judaical 
and  ceremonial  things,  which  were  only  a  "  fhadow"  of 
the  better  things  to  come  by  Chrift  ;  and  to  be  then  difcon- 
tinued — "  Let  no  man  therefore  judge  you  in  meat  or  in 
♦'  drink,  or  in  rcfpect  of  an  holy-day,  or  ofthc  new  moon, 
"  or  of  Sabbaths  :  which  are  a  Ihadow  of  things  to  come  ; 
"  Ixit  the  body  is  of  Chrift."  The  fame  apolUe,  Gal.  IV. 
reminding  Chrifti^us  that  they  were  redeemed  from  the 
law,  that  they  might  "  receive  the  adoption  of  fons,"  ver.  5. 
and  v-er.  7.  Says,  "  Thou  art  no  more  a  fervant,but  a  fon" — 
And  he  then  upbraids  the  Judaizers  and  Sabbatizers  in  the 
following  words  :  "  How  turn  ye  again  to  the  weak  and 
"  heggarly  elements,  whercunto  ye  dclire  again  to  be  bro't 
^'  into  bondage.  Ye  obferve  days,  and  months,  and  times, 
•"  and  years.  I  am  afraid  of  you,  left  I  have  beftowed  upon 
*'  you  labor  in  vain  :"  Ver.  9,  10,  11.  if  a  man  will  ob- 
ferve any  fabbath  upon  the  plan  of  the  Mofaic  law,  or  with 
a  Jewlfli,  fervile  rigor,  I  infift  on  it,  that  he  ought, " 
upon  his  own  principles,  to  be  circiu/icifcd 2.\^o,  and  "  to  keep 

"  that  whole  law." As  far  as  I  am  acquainted  with  the 

JearnedMr.CAL  V  iN'sfentimentsrefpeding"  theLord'sday," 
my  oysm  are  very  nearly  the  fame  with  his :  Except  that  I 
cannot  go  fo  i'ar  as  that  learned  man  is  laid  to  have  done, 
in  countenancing  recreations-  thereon — And, I  am  far  from 
thinking  it  unreafonable,  or  any  hardfliip,  if,  in  Ckriftian 
countries,  the  civil  authority  interpofcs  to  prohibit  people  - 
from  fuch  worldly  labors  and  diverfions  on  the  Lord's  day, 
iis  <-j)ould  he  an  interruption  to  the  devotions,  or  religiour 
(xerc'fii    of  others. 


13^     Of  irreverent  Behaviour   SER.  IV. 

decent  behaviour  in  the  houfe  of  God ^  when  you 
come  to  worfhip  before  him,   Is  fo  likewiie. — 
Barely  attending,  or  being  prcfcnt  at,  the  public 
worfhip,  however  conftant  you   may  be  therein,. 
is  no   certain  evidence  of  religion,  or  fobricty. 
What  fignifies  a  merely  bodily  prcfcnce  withoLit 
the  heart?  You  arc  to  glorify  God,  not  only  in 
your  bodies,  but  alfo,  and  more  cfpccially  in  your 
fpirits,  which  are  his.    "  For  God  is  a  Spirit,  and 
"  they  that  worfhip  him,  muH:  worfliip  him  in 
*'  fpirit  and  in  truth."  There  is  no  morefobriety 
in  coming  to  the  place  of  public  worfhip  on  the 
Lord's  day,  independently  of  the  views  and  defigns 
which  you  have  in  it,  than  there  is  in  going  to 
an  ale-houfe  or  opera.     People  may  have  either 
reafonable  and  good,  or  foolifh  and  wicked  de- 
figns in  coming  to  the  public  worihip ;  and  may, 
accordingly,  be  either  well  or  ill-employed  while 
they  are  at  it.     If  they  coirie  with  an  intention 
to  do  honor  to  God,  to  pray  to  and  praife  him,  to 
be  infhucfled  in  the  knowledge  of  his  holy  will 
and  the  way  of  life,  with  a  finccre  dcfu'c  to  Walk 
therein  ;    and    if   they  accordingly   give    thiir 
attention  to  thefe  things   while  they   are  in  the 
houfe  of  God,   there  is  no   doubt  but  their  in- 
tention is  good  and  laudable  ;  and  thus  far  rhey 
are  fober-mindcd.     But  what  if  it   fnould    be 
pride  or  vanity,  that  brings  them  to  the  place  of 
worfhip  ; — that  they  may  fhew  an  agreeable  per- 
fon  and  air,   or  a  fafhionablc  fuit  ot   cloaths  ? 
What  if  it  fhould  be,  the  "  lull  of  uncleannef«  ;" 
— that  they  may  indulge  the  rovings   of  lo'ofe 
defire  in  a  promifcuous  afTcmbly?   What  if  it 

(liould 


SER.  IV.     at  the  pttUic  Worfhtp,        1 3  7 

fhould  be,  right  down  impiety ; — that  they  va^f 
divert  themfelves  with  the  ferioufnefs  6f  others, 
and  fecretly  make  a  mock  at  the  facred  word  of 
God,  read  or  preached  ?  Would  perfons  be  thd 
more  fober-mindcd,  for  coming  to  the  place  of 
worfhip  with  fuch  views  as  thcfe  !  They  are  alt 
of  them  fuppofeable.  In  the  firft-mentioned 
cafe,  it  is  plain,  they  come  not  to  worfhip  God, 
but  to  be  worfhippcd  themfelves.  In  the  fecond, 
they  come  not  to  pay  a  pure  and  fpiritual homage 
to  the  holy  One  of  Ifrael,  but  an  impure  and 
carnal  one  to  Venus  and  her  train.  In  the  third, 
it  is  m.anifeftly,  not  to  ferve  God,  but  the  devif 
by  difhonouring  Him.  And  what  worfe  thing^ 
than  thefe,  could  a  young  man  do  at  an  ale-houfe 
or  an  opera  !  He  might  poflibly  be  much  more 
innocently  employed  at  either  of  them,  even  on 
the  Lord's  day. 

Now,  the  belt  interpreter  of  your  views  in' 
coming  to  the  public  worfhip,  will  be  your  ex- 
ternal behaviour  thereat  ;  I  mean  the  bed  inter- 
preter hereof  to  men  :  For  God  is  greater  than 
your  hearts,  and  knowcth  all  things,  even  your 
"  thoughts  afar  off."  If  you  fhould  come  into 
the  houfe  of  God  with  a  light  and  carelcfs,  or  a: 
vain  and  oftentatlous  air:  If  you  fhould  often 
come  very  unfeafonably,  when  great  part  of  the 
public  worfhip  is  over ;  and,  by  your  indecent 
noife  and  bluftering,  as  if  you  aimed  to  have  the 
eyes  of  the  alTembiy  turned  upon  you,  interrupt 
the  devotion  of  others :  If  you  fhould  make  it 
your  praftice  to  ftare  idly  or  lafcivioufly  about 
you,  to  laugh,  or  the  like:  If  you  ftiould  do  thus, 

I  fay 


1 3  8     Of  irreverent  Behaviour   SER.  IV. 

I  fay,  inftead  of  coming  feafonably,  and  in  a  de- 
cent manner  ;  inftead  of  behaving  with  gravity, 
joining  with  apparent  devotion  in  prayer  and 
praife  to  God,  and  giving  a  becoming  attention 
to  his  word  read  or  preached  ;  what  evidence 
would  this  be  of  your  fobricty  P  Would  it  not 
rather  be  aproof  of  the  vanity,  levity  and  impiety 
of  your  hearts,  than  of  a  fober-mind  : — an  evi- 
dence, that  you  had  no  fenfe  of  religion,  and  of 
the  important  ends  of  public  worfhip  ?  So  far 
would  fuch  a  behaviour,  in  coming  to,  and  while 
at  the  public  w^orfhip,  be  from  a  proof  of  your 
fobriety,  that  it  would  be  a  clear  evidence  of  the 
contrary.  And,  in  this  cafe,  you  might  juftly 
apply  to  yourfelves  with  fhame,  thofe  words  in 
the  Proverbs  of  Solomon — *'  I  was  almoil  in  all 
**  evil  in  the  raidft  of  the  congregation  and  af- 
"  fembly."  f  Which  words  the  wile  man  intro- 
duces, as  part  of  the  fuppofed  confe/Iion  of  a 
foolifh  young  One,  in  the  dccpcll:  anguifli  of 
foul; — One,  who  had  "  hated  inftru(flion,  and 
"  his  heart  difpifed  reproof;  who  had  not  obcy- 
"  ed  the  voice  of  his  teachers,  nor  inclined  his 
"  ear  to  them  that  inftru<fVed  him:"  As  in  the 
verfes  immediately  preceeding. 

Let  me  therefore,  my  young  brethren,  warn 
you  againft  fuch  an  unfeemly,  fuch  a  criminal 
behaviour  at  the  public  worfliip  ;  left  your  com- 
ing there,  when  confidered  in  all  its  circumftances, 
inftead  of  being  the  Icaft  evidence  of  the  fobriety, 
fhould  be  a  full  and  incontcftable  one  of  the  va- 
nity, great  depravity  and  impiety  of  your  minds. 
If  you  afpire  to   the  charav-^cr  of  being  fober- 

minded, 

t  Chap.  V.  14. 


SER.  IV.     at  the  puhlic  Worfhip,       i  39 

minded,  you  are  to  attend  the  public  worfhip 
conftantly,  unlefs  neceffarily  detained  from  it  ; 
to  come  to,  and  behave  yourfelves  at  it,  with  a 
decent  gravity.  And,  let  me  add,  that  you  are 
to  obferve  the  like  decorum  in  going  from  it,  in- 
ftead  of  leaving  the  houfe  of  God  with  laughter 
and  merriment,  as  if  you  were  going  from  a 
comedy,  or  a  loofe  play,  inftead  of  a  prayer,  a 
fermon,  and  the  worfhip  of  your  Creator.  This 
I  the  rather  mention,  bccaufe  it  is  notorious  that 
fome  young  men  in  the  town,  tho'  I  do  not  fay, 
of  this  Society,  often  go  from  the  public  worfnip 
in  fuch  a  rude,  and  almoft  riotous  manner,  as  is 
quite  fhocking,  not  only  to  people  of  real  fobrie- 
ty,  but  to  all  that  have  any  fcnfe  of  decorum. 
And  how  muft  that  behaviour  appear  in  the  eyes 
of  the  holy  God,  which  is  fo  judly  ofFenfive,  not 
only  to  them  that  truly  fear  him,  but  to  all 
perfons  that  have  the  leaff  fcnfe  of  decency,  or 
propriety  of  behaviour  ? — that  which  would 
hardly  be  confillent  with  decency,  in  the  open 
Greets,  at  any  other  time  ! 

IV.  1  MAY  here  naturally  take  occafion  to 
caution  you  againfi:  excejfive^  extravagant  and 
riotous  mirth  in  general.  ■  For  it  is  ccitain  that 
there  is  fuch  a  thing  as  this^  which  both  pro- 
ceeds from,  and  tends  to  evil ;  and  is  ccnfurcd 
as  criminal  in  the  word  of  God.  Chridian 
fobriety  flands  in  oppofition  to  all  fuch  foolifh 
and  outrageous  mirth.  Not  that  chearfulncfs 
and  laughing  are,  in  all  cafes,  inconfiffent  with 
true  fobriety ;  far  from  it.  Solomon  obferves 
that  there  is  "  a  ciaio  to  laugh,"  as  well  as  "  a 

time 


l^fe  OfexcejJve,  riotous  Mirth.  SER.IV. 

time  to  weep ;"  which  he  would  not  certainly 
have  faid,  if  laughing  and  chearfulnefs  had  been 
criminal.  For  there  is  no  "  tim^  for"  Ijingy 
fof  profane  fwearing,  or  for  any  thing  that  is 
immoral  in  its  nature.  It  is  far  from  being  a 
duty  for  any,  and  particularly  for  young  men, 
to  appear  always  with  a  grave  face,  a  gloomy^ 
fbrrowful  or  dejected  countenance.  1  have  a 
^ry  contemptuous  opinioti  of  this  face-religion  ; 
tho'  It  feems  to  be  almoft  the  only  religion  of 
feme  people.  We  know  how  much  of  it  the 
Scribes  and  Pharifeei  had  of  old  ;  and  our  Saviour 
fpeaks  of  it  as  one  inrtance  of  their  hypocrify, 
that  they  "'  disfigured  their  faces ;"  or  affefted  to 
make  a  grave  and  devout  appearance,  while  thc'it 
hearts  were  full  of  pride,  covetoufnefs  and  ma- 
lice. The  Jefuits,  and  other  religious  orders  of 
the  church  of  Rome  at  this  day,  are  alfo  a-* 
bundantly  ftock'd  with  this  fort  of  religion '. 
And  yet  we  have  no  realcn  to  entertain  a 
Very  high  opinion  of  their  piety,  or  the  fancrity 
of  their  manners.  And,  in  whomfoevcr  an  uni- 
form gravity  of  countenance  is  affected,  it  is  a 
much  furer  mark  of  cunning,  knavifh  defigns, 
and  impofture,  or  at  bell:  of  folly,  than  it  is  of 
religion  or  wifdom.  It  is  doing  violence  to  na- 
ture, without  any  good  end  :  For  man  has  been 
defined  "  a  rifiblc  animal,"  with  as  much  julfice 
atid  precifion,  perhaps,  as  "  a  reafonable  one." 
And  I  cannot  but  think  it  very  comely  and  agree- 
able, as  it  is  far  moft  natural  for  people,  efpecial- 
\y  the  young,  to  be  gay  and  chearful  ;  provided 
only,  that  it  is  not  at  unfcafonable  times,  or  be- 
yond 


SER.  IV.  Ofexcejfive,  riotow  Mirth,     i  ^  i 

yond  the  bounds  of  a  decent  moderation.  Yea, 
it  anfvvers  very  valuable  ends  with  relation  te 
bodily  health,  and  in  divers  other  refpeifls. 

But  yet,  my  young  brethren,  as  was  faid  be- 
fore, there  is  certainly  fuch  a  thing  as  unfeafon- 
able,  extravagant  and  finful  mirth.  For  you 
cannot  fuppofe  that  the  wife  man  had  no  mean- 
ing, when  he  cenfured  himfelf  fox  ind:ulging  ta 
mirth  in  the  following  words  :  "  I  (aid  in  mine 
"  heart,  Go  to  now,  I  will  prove  thee  with  mirth  ; 
*'  therefore  enjoy  plcafure :  And  behold,  this  al- 
*'  fo  is  vanity.  I  laid  of  laughter  it  is  mad,  aa4 
*'  of  mirth,  what  doeth  it?t  And  again: — "The 
*'  heart  of  fools  is  in  the  houfe- of  mirth.  It  i$ 
*'  better  to  hear  the  rebuke  of  the  wife  mail, 
"  than  for  a  man  to  hear  the  fong  of  fools.  Fop 
■ '  as  the  crackling  of  thorns  under  a  pot,,  (b  is 
"  the  laughter  of  tlie  fool ;  this  alfo  is  vanity."| 
In  conformity  hereto,  a  Greater  and  Wifer  thaij 
SolojQion  has  faid,  "  Wo  unto  you  that  laugfe 
"  now ;  I'br  ye  ihall  weep  and  lament." §  It  would 
doubtlefs  be  trifing,  to  prefcribe  particular  times 
and  limits,  dc  to  gwe  format  ruleJs  for  mirth  and 
laughter ;  and,  in  a  fermon,  this  might,  perhaps^ 
provoke  them  both  very  unfcafonabiy.  It  is^ 
however,  certain  in  general,  that  this-  natural, 
comely  and  ufeful  paffiDn,  ought  to  be  under 
the  reftraint.  of  reafon,  as  well  as  the  othep 
paflions;  and,  that  (obriety  of  mind  implies 
fuch  reftraint.  I  know  pf  no  better  general  di- 
rection relative  to  this  matter,  than  this  ; — to 
Fcmcraher  that  you  are  "  reafonable,"  as  well  as 
*-*j-ifible  creatures;'' and  to  liave  an  habitual  fenfe 

or 

t  Ecclef.  II.   I,  I.    :|- Ch.  Vli.  4,  5,  6.     §  Luke  VI.  25. 


142  Ofexcejfive,  riotous  Mirth.  SER.  IV. 

of  God's  prefence  with  you  at  all  times,  and  of 
moral,  religious  obligations.  This  may  be  a 
fufRcient,  and  perhaps  the  beft  guide  and  fecurity, 
againfl:  all  unbecoming  levity  of  mind,  all  unfca^ 
-fonable  and  excefTivc  mirth. 

Let  me,  however,  juft  remind  you  of  one 
negative  rule  relating  to  this  matter,  which  is 
implied  in  the  general  one  above.  And  that  is, 
that  you  are  never  to  indulge  your  own  mirth, 
or  to  provoke  that  of  others,  by  (inging  pro- 
fane, loofe,  immoral  or  cbfcene  fongs  ;  nor 
even  willingly  hear  them.  For  even  *'  the  re- 
buke of  the  wife,  is  better  than  the  fong  of 
fools."  And,  ''  Is  any  merry,"  fays  the  apofllc, 
"  let  him  fmg  pfalms."  It  would,  indeed,  be  a 
piece  of  weaknefs  and  fuperftition  to  fuppofe, 
that  this  which  St.  James  recommends,  is  the 
only  way  in  which  mirth  and  joy  can  be  inno- 
cently indulged.  But  yet  it  gives  me  a  fair 
opportunity  to  recommend  to  you  the  learning 
of  pfalmody,  that  agreeable  and  ufcful  art  : 
Which  might  not  only  be  the  means  of  our 
carrying  on  this  part  of  public  worfliip  in  the 
nioli  decent  and  edifying  manner;  but  prove  a 
delio^htful  entertainment  to  you  in  private,  and 
a  means  to  prevent  your  fpcnding  fome  of  your 
hours  in  fuch  mirth,  as  can  hardly  be  accounted 
innocent — The  tranfition  from  hence*  to  diver- 
fions  and  amufements,  of  which  the  young  of 
both  fexcs  are  fo  fond,  will  not  be  unnatural. 
Wherefore, 

V.  If  you  would  deferve  the  chara<^er  of  be- 
ing fober-minded,  you  are  to  refrain  from  ^Wftn- 

Jul 


SER.IV.    OfJInfulDherfans,&c.      143 

fill  diver fions,  or  recrtationu  For  chriftian  fo- 
bricty  doubtlcfs  ftands  in  oppofidon  to  every 
thing  thsit  properly  falls  under  this  head. 

But,  left  you  fhonld  think  me  unreafonably 
anftcrc,  I  will  plainly  own  to  you,  what  is  indeed 
implied  in  the  manner  of  expreflion  juft  now  ufed, 
— "  fmful  diverfions," — that  every  thing  is  not 
fmful,  which  goes  under  the  name  of  diver/tons. 
Neither  rcafon,  nor  the  law  of  God,  abfolutely 
forbids  every  thing  of  this  fort.  Nay,  I  will  go 
further  :  The  prcfent  frail,  and  imperfect:  condi- 
tion of  human  nature,  which  will  not,  cannot 
fubmit  to  an  uninterrupted  application  to  labor, 
or  to  grave,  ferious  and  weighty  matters,  feems 
to  require  fome  relief,  fome  relaxations  of  this 
kind.  And  certainly,  if  they  are  lawful  or  in- 
nocent in  any  perfons,  they  are  fo  in  the  young, 
wdio  need  them  moft.  I  am  therefore  far  from 
thinking,  a  young  man  ought  to  be  fupercihoufly 
condemned  for  being  fometimes  at  a  concert  of 
mufic,  or  a  dance.  It  may  be  added,  that  perfons 
of  a  ftudious,  reclufe,  or  any  fedentary  way  of 
life,  almoli:  univerfaliy  need,  once  in  a  while,  to 
take  fome  fort  of  bodily  exerclfe,  not  merely  as 
a  relaxation  to  the  mind,  but  for  health.  For, 
in  this  fenfc,  "  bodily  exercife  profiteth"  much, 
how  little  foever  it  may  profit  in  any  other.  If 
people  can,  at  the  fame  time,  promote  this  valua- 
ble end,  and  Innocently  anmfe,  relax  and  un- 
bend their  minds,  fo  as  to  return  with  new  fpi- 
rlts  and  vigor  to  their  ftated  bufinefs,  there  is  nei- 
ther law,  gofpel  nor  reafon  againfir  it.  And  it  is 
a  maxim,  that  thofe.exercifes  of  the  body,  with 

T»'hich 


144        ^ffif^^i  Diverfiom       SER.IV. 

which  the  mind  is  in  fpme  mcafure  gratified, 
ufually  contribute  moH:  to  the  recovery  and  pre- 
fervation  of  health.  In  which  view,  riding,  danc- 
ing, hunting,  fifhing,  and  divers  other  manly  cx- 
ercifes,  according  to  peoples  diiTcrt^nttaftcs,  have 
been  often  recommended  by  the  ablcft  phyficians^ 
and  found  falutary  by  the  experience  of  many 
j»erfons.  f 

Having 

,  -f  The  author  hopes  that  the  concefllozis  which  he  has  made 
above,  relative  to  divcrfions,  will  not  be  oifenfive  to  any  feri- 
ous  and  judicious  chriftian,  who  duly  confiders  the  prefent 
ftate  of  human  nature  ;  efpccially  after  reading  the  reftric- 
tions  in  the  following  paragraphs.  If  One  were  to  afk. 
Whether  it  was  criminal  for  boys  of  6,  8  or  lo  years  old, 
tovvhip  a  top.,  to  play  marbles,  or  the  like  ?  Whether  it 
would  anfwer  any  valuable  ends  to  keep  thera  wholly  from 
thefe  paftimes,  and  oblige  them  to  apply  themfelves  con- 
ftantly  to  their  books  ?  Or  whether  it  is  fuppofeable,  that 
.prophets  and  apoltlcs  fliould  be  commiflioned    to  prohibit 

thefe  fports  of  children  ? Every  one  would,  probably, 

anfwer  in  the  negative ;  and  confefs  that  this  would  be  the 
readieft  way  to  make  children  dunces  inftead  of  fcholars, 
by  giving  them  a  diftalle  to  their  learning,  aijd  breaking 
their  i^ir its,  if  it  did  not  ruin  their  health  alfo.  The  calc 
is,  in  a  degree,  the  fame,  not  only  with  young  men  and 
women,  but  even  with  thofe  who  are  more  advanced  in 
years,  unlefs  they  are  of  a  very  faturnine,  heavy,  melancholly 
or  fuperftltious  make.  Even  the  Old,  generally  need  fome 
kind  of  relaxations.  But,  to  keep  the  young  wholly  from 
diverfions  under  religious  pretences,  is  quite  irrational ;  and 
the  dire*5l  courfe  to  make  them  irreligious,  by  giving  them 
a  diftafte  to  all  religion,  as  a  four,  gloomy  and  morofe  thing. 
And  fome  well-meaning  men  have  probably  much  diflerved 
the  intereft  of  religion,  by  their  too  great  rigor  and  feverity 
in  this  refpe(5t. 
It  may  be  farther  obfcrved  as  to  dancing  in  particular,  (tho' 
the  author  himfelf  had  never  any  tafte  for  it)  That  the 
,  wifell  and  baft  heathen  moralifts  recommended  it,  not  only 
as  an  healthy,  but  a  kind  of  facred  and  religious  exercifc. 
But  it  is  countenanced  by  afar  greater  authority  than  theirs; 
—that  of  the  holy  fcriptures.     The  royal  pfahuift  calib  upon 

'^  the 


SER.  IV.        or  Recreations.  145 

Having  made  thefe  concelfions,  at  once 
as  large  as  you  can  reafonabl}^  defn-e,  and  no 
larger  than  ought  to  be  made  by  thofc,  who 
will  neither  "  ipeak  wickedly  for  God,"  nor 
be  wifer  than  his  word  :  You  mult  now  al- 
low me,  on  the  other  hand,  Iblemnly  to  warn 
you  againfl:  what  is  really  criminal,  relative 
10  the  point  in  hand,  and  therefore  inconfif- 
tent  with  chriftian  ibbriety. 

In  the  tiril  place,  then,  there  are  Ibme  di- 
verfjons  which  are  criminal  \\\  their  very 
nature  ;  and  of  the  moil  pernicious  ten- 
dency. Such,  I  think,  ought  to  be  accoun- 
L         ^  ted 


the  children  of  Zion  to  praifc  the  Lord's  "  name  in  the 
cbmce — with  the  timbi-el  and  harp."  [PlV'  cxlix.  2,  :;.  and 
cl.  4.3  And  Solomon  fays,  There  is  "  a  time  to  dance." 
f  Ecclef.  iii.  4.3  How  then  did  Chriftians  come  to  have  a 
more  gloomy,  auftere  religion  than  Jews  !  Did  they  learn 
it  from  Chrift's  being  at  "  Cana  of  Galilee  ?" — or  from  his 
iafpired  apoftles  ?  Neither.  And  the  zeal  of  fome  Chriftian? 
againfl:  dancing  in  general,  is  the  more  remarkable,  be- 
caufe  this  is  one  of  the  joyous  images,  under  which  the 
Spirit  of  prophecy  has  reprefented  the  glory  and  happinefs 
cf  the  Messiah's  kingdom  ;  and  this  even,  mixi  cfa^icjfig. 
[Jer.  xxxi.  13.]  "  Then  fliall  the  virgin  rejoice  in  the  dance, 
"  both  young  men  and  old  together.  For  1  will  turn  their 
••'  mourning  into  joy,  and  will  comfort:  them,  and  make 
"them  rejoice  from  their  fjiTow."  [See  Luke  xv.  25.]  — 
How  much  wiier  are  fome  of  oar  modern  fages  and  re- 
formers, than  either  Da  v  i d  or  So  l  o  m  o  n,  or !  Super- 

fiition,tho'  appearing  under  the  larve  anddifguife  of  religior, 
i*  in  faft  one  of  its  worlt  enemies,  by  making  it  appear'lbur 
and  unamiable.  And  v/e  very  frequently  fee,  both  how 
much  occafion  there  was  for  certain  admonitions,  and  how 
little  fome  regard  them—"  Be  not  righteous  over  much"— 
[Eccl.  viii.  16.]---"  Every  word  of  God  is  piirc  --Add  thou 
nor  unto  his  words,  left  he  reprove  thcc,  2Jid  thou  be  found 
a  Kir/*     £ProY.  xsx.  5,6.] 


146     Of  ftnful  Diverfwns     SER.  IV. 

ted  all  forts  of  gaming  for  money,  "or  other 
things  of  confidcrable  value.  Gaming  is  not 
a  lawful  and  honcH:  way,  cither  of  getting 
gain,  or  of  lofmg  One's  fubflance.  This  is, 
in  too  many  refpects  to  be  now  mentioned,  a 
pracHce  fruitful  of  evil  ;  and  therefore  to  be 
ihunned  by  all  chriftians  as  one  of  the  grcateH: 
vices.  Laying  wagers  is  nearly,  if  not  alto- 
gether as  criminal.  Neither  is  any  kind  of 
diverfion  to  be  thought  innocent,  in  which 
cruelty  is  exercifed  towards  the  animal  crea- 
tion, for  no  other  end  than  to  afibrd  a  favage 
entertainment  to  the  authors,  or  the  fpecta- 
tors  of  it.  Amphitheatrical  Hiews  and  enter- 
tainments, even  when  no  gladiators  appeared 
to  fight,  either  with  one  another,  or  with 
wild  beallSjf  but  only  beafh  with  bcafts,werc 
therefore  condemned  with  great  reaibn  by 
Chriftians,  from  the  earlieft  times.  Thefe, 
and  forae  other  diverfions  that  might  be  men- 
tioned, are  doubtlefs  finful  in  their  nature  ; 
of  a  very  bad  moral  tendency,  and  contrary 
even  to  humanity,  as  well  as  to  the  genius  of 
the  gofpel.  To  thefe  I  may  particularly  add, 
the  frequenting  loofe,   immoral  and  profane 

plays  ; 


•}•  Some  have  fuppofcd  that  the  apoftle  Paul,  where  he  fpcaka 
of  his  having,  ''  after  the  manner  of  men,  fought  ii'ith  bsajii 
"  at  Kphefus,"  i  Cor.  xv.  refers  to  liis  having  been  cx- 
pofed  to  them  by  his  peifeciitions  in  an  Amphitheatre,  as 
the  heathen  ufed  to  expofe  their  Haves  and  captives,  for 
diverfion  ;  but  was  miraculoufly  delivered.  He  fpc;4ks  alfo, 
2  Tim  17.  17.  of  his  having  been  "  delivered  out  of  the 
"  mouth  of  the  lion."  But  this  lion,  and  thofc  bcaUs;^ 
wcic  probably  ooly  burnar.  onca. 


SER,  IV.       or  Recreations.  147 

plays  ;  fach  as  the  greater  part  of  thofe,  per- 
haps, are,  which  have  been  acted  upon  the 
Itage,  even  in  chriflian  countries.  There  are 
doubtlefs  Ibme  which  deferve  a  uifTerent  cha- 
rad:er  ;  and  which  might  be  heard,  or  feen, 
not  only  innocently,  but  profitably,  in  any 
country  where  the  laws  did  not  forbid  it. 
Bat  wherever,  almoft,  plays,  and  theatiical 
entertainments  are  publicly  allowed,  the  abufe 
is  fo  grofs,  and  the  cffe^ls  fo  pernicious  in 
many  refpeds,  that  I  cannot  but  take  fo  fair 
an  opportunity  to  tefiify  my  joy,  that  the  go- 
vernment has  interpofed  to  prohibit  them 
here  ;  being  perf waded  that  the  allowance  of 
them,  efpecially  in  this  infant  Hate  of  the 
country,  would  oceafion  much  evil,  and  very 
little,  if  any  good.      Moreover  : 

As  to  all  fuch  diverfions  and  recreations  as 
may  be  juftly  accounted  innocent  in  their  na- 
ture ;  it  is  to  be  remembered,  as  was  hinted 
before,  that  even  thefe  may  become  criminal 
by  the  ahiife,  in  divers  ways.  The  following 
rcftridfions,  cautions  and  regulations  may  be 
helpful  to  you  in  avoiding  fuch  abufes,  and 
criminal  exccffes'. 

The  firll  is,  that  the  company  with  which 
you  frequent  tliefc  entertainments,  confifts  in 
general  at  leail,  of  pcrfons  of  a  deceiit  dcporc- 
ment. ;  fuch  as  avoid  every  thing  in  fpeecii 
and  behaviour  on  thefe  oceafion.,  which  is 
juftly  offenfive  to  piety  and  virtue.  For  o- 
thcrwifeyou  cannot  fafely,  or  even  iunocent- 
L  2  Iv, 


148     Of  Jjnful  Dherfions     SER.  IV. 

ly  afTociate  yourfelvcs  with  them,  "without 
fome  more  urgent  call  than  that  of  amule- 
ment.  Tho'  you  Ihould  be  innocent  your- 
felvcs, you  will  be  in  great  danger  of  con- 
trailing  defilement  and  guilt,  by  frequenting 

vicious  company "  Evil  communication, 

fays  the  apoiUe,  "  corrupts  good  manners  :" 
And  Solomon  ;  "  He  that  walketh  with  wife 
men,  fhall  be  wife  ;  but  a  companion  of  fools 
fliall  be  deflroyed." 

Another  neceffary  reflri^lion  is,  that 
you  do  not  frequent  thefe  diverfions  too  often^ 
or  fpend  too  great  a  proportion  of  your  time 
in  them.  You  are  not  to  let  them  interfere, 
cither  with  the  duties  of  religion,  or  with  the 
weighty  and  nccellliry  bufinefs  of  common 
life.  However  innocent  any  amufement  may 
be  in  itfelf ;  yet  you  are  to  remember,  it  is 
but  an  amufement ;  and  therefore  ought  to  give 
way  to  biifinefs,  unlefs  when  your  application 
to  //;//,  has  already  been  fo  intenfe  or  long, 
that  nature  requires  relief. 

Again  :  You  ought  not  to  attend  diver- 
fions at  iinfeafonahle  hours  ;  fo  as  to  be  late 
abfent  from  home  at  night,  to  the  interrup- 
tion of  that  good,  religious  order,  which 
ought  to  be  kept  up  in  chrifHan  families  ;  or 
fo  as  to  indifpoie  you  for  bufinefs  the  follow- 
ing-day. The  principal  end  of  recreations, 
according  to  the  proper  fignification  of  the 
word,  is  to  rtnevj^lo  revive,  to  refrcf  One  af- 
ter fatigue  cither  of  body  or  mind  \  and  there- 
by 


SER.  IV.         07'  Recreations.  14.9 

by  to  prepare  him  for  a  renewed  application 
to  bufinels.  I:  is  therefore  a  great  abufe  there- 
of, when  they  difquaUfy  for  bufinefs,  inftead 
of  being  a  preparation  for  it. 

Let  me  add  another  caution.    You  fhould 
not  fuffer  the  love  of  any  divcrfions  to  reign^ 
to  be  ■predominant  in  your  hearts  ;  or    to   en- 
grofs  your  thoughts  and  aifetftions,  to    the 
exclufion  of  thofe  things  that  are  truly  noble 
and  important  in  their  nature.     To  have  the 
heart  and  atfedions  ftrongly  attached   to   a- 
niufements  or  diverfions,  {q  as  to  think  chief- 
ly of  them,  and  to  be  impatient  for  their  re- 
turn, is  a  mark  of  great  levity,   and  a  frivo- 
lous turn  of  mind,  even  tho'  One  fhould  not 
tranfgrcfs  any  of  the  foregoing  rules  by  reafon 
hereof  ;  which    yet  is  hardly    a  fuppofeablc 
cafe.  Nor  is  this  merely  a  weaknefs,but  a  fin  : 
For  it  implies  an  abfence  of  the  grand  con- 
cerns of  life  and  godUnefs  from  the  thoughts  ; 
and  fhevvs  the  heart  to  be  immoderately   fet 
upon  mere  trifles.     If  you  ought  to  take  heed, 
as  certainly   you  ought,  that  your  affe^ions 
are  not  immoderately  fet  even  upon  the  law- 
ful bufinefs,    gains    and  occupations  of  this 
life,  in  oppoficion  to  thofe  things  that  arc  a- 
bove,  the  hi^h  concerns  of  religion  and  cter- 
nity  ;  much    more  ought  you  to  take  heed, 
that  they  arc  not  thus  fet  upon  mere  diverfi- 
ons and  paftimes  ;  the   occalion   for  which, 
you  are  to  remember,  arifes  from  the  impcr- 
fcdiun  of  humin  nature,  fometimes  calling  for 
L  3  thc.m 


150     Of  excejfive  Ex  pence     SER.  IV. 

thcin  as  a  little  relaxation  from  grave  and 
momentous  affairs.  Nor  fliou.ld  you  forget, 
even  in  your  recreations,  that  you  are  in  the 
prcfence  of  the  omnifcient  and  holy  God. 
Neither  fhould  you  allow  yourfclves  in  any 
kinds  or  degrees  of  them,  which  render  the 
thought  oijuch  a  prejeiice  unealy  and  terrify- 
ing to  you  :  For,  to  you  at  Icaft,  thofe  which 
do  fo,  are  finful.  That  which  vou  cannot 
do,  Gonfidering  yourielvcs  as  in  God's  pre- 
itnce,  without  fearing  his  difplcafure  for  it, 
is  certainly  criminal  in  you,  whatever  it  might 
be  in  other  perfons. 

If  you  would  be  fober-minded,  my  young 
brethren,  you  are  to  obl'crve  thefe,  or  the  like 
reftricT:ions  and  I'egulations  refpei^ing  your 
divcriion;^ :  And  I  IhouKl  Ir^vc  particularly 
fubjoincd  oiie  more,  relative  to  thcjn,  had  it 
not  fallen  natumlly  under,  what  feems  to  be 
of  confequence  enough  to  make  a  didin^l 
head  of  difcourfe,  as  follows;  viz. 

VI.  Pr-ciDE,  and  extrav.^avt  espence  \\\  ap- 
parel^ or  the  external  adoniing  oi  your  per- 
fons. This  is  an  heinous  fm,  very  frequent- 
ly, and  molifolemnly  cenllired  in  the  word 
of  God.  It  is  a  Hn  againft  which,  not  only 
young  women,  but  young  men,  are  to  be  par- 
ticularly warned,  as  inconfjftent  with  chrif- 
tian  fobrietv  —  It  were  well  if  fomc  even  of 
the  aged  of  both  fexes,  did  not  need  -the  like 
caution- — ll  is,  indeed,  far  from  being  a  vir- 
tue in  any,  pJirricularly  in  young  men,  to  ap- 
^>ear  in  rugs,  in  an  uncleanly  or  flovenly  drefs, 

if 


SER.  IV.  ■  and  Pride  in  Apparel.     1 5 1 

if  it  is  in  their  power  to  appear  otherwife,  in 
clean  and  becoming  apparel,  efpecially  in 
public.  And  if  this  is  not  in  their  power,  it 
is  a  neceflity  to  be  pitied,  not  a  virtue  to  be 
commended.  It  may  be  added,  that  not  on- 
ly the  cuftom  of  all  civihzcd  nations  in  all  a- 
gizi,  but  the  holy  Icriptures  themfelves,  war- 
rant fome  diifinction  of  drefs  in  perfons,  an- 
f^verablc  to  the  difference  in  their  Nations  and 
circumftanccs  in  life.  There  feems  to  be  a 
propriety  in  this ;  and  fome  valuable  ends  are 
doubtlefs  jnfwered  hereb}^  coniidering  the 
flate  and  temper  of  mankind,  and  our  con- 
nexions in  civil  focicty. 

But  it  is  the  great  unhappinefs  and  fin  of 
many  young  people,  that  their  hearts  are  fee 
on  gay  and  colily  apparel,  as  if  this  were  a 
matter  of  mighty  confequence.  And  many 
of  them,  inilead  of  being  consent  with  fuch 
cloathing  as  is  fuitable  to  their  degree  and  cir- 
cumlfances,  to  their  own  or  their  parents 
worldly  ellatc,  afpire  after  what  is  far  beyond 
either  ;  often  to  the  great  prejudice  of  their 
too  indulgent  parents,  and  to  their  own  real 
intercft  :  I  might  add, to  the  hurt  of  their  crcr 
dit  alfo.  For  their  reputation  fuffcrs  liereby 
in  the  opinion  of  all  wife  and  difcrete  perfoi^s, 
who  are  acquainted  with  them  and  their  cir- 
cumilances.  And  yet,  when  they  have 
thus  expofed  themfelves  by  the  gaiety  aiid 
coftlinefs  of  their  cloathing,  wholly  difpro- 
portionate  to  their  rank  and  circumftances  ; 
they  are  often  Hill  farther  unhappy,  and  the 
L  4  ni^x^ 


152      Of  excejfive  Expejtce     SER.  IV. 

more  worthy  of  derifion,  by  being  proud  of 
it  ;  making  a  fort  of  merit  of  their  folly  and 
vanity  ;  and   treating    with  contempt,  their 
equals,  perhaps  their   fuperiours,  whofe  ap- 
parel  is'  more  modeft  and  decent.     By  this 
means  thofc  good   ends  vvhjch  might  other- 
wife  be  anfwered  in  fociety,  by  the  diftindi- 
ons  of  drefs,  are  in  a  great  meafure  defeated; 
for  this  confounds  all  ranks,  deftroysdue  fub- 
ordination,  and  even  inverts  the  iiaturai  or- 
der of  things,  by  fetting  poor  people  of  low 
degree  above  the   rich,  and  thofe  that  are  of 
high  ;  i.  e.  fo  far  as  mere  pride,  and  fumpiu- 
jous  cloathing,  can  do  it.     And  befides ;  how 
many  people  have,  chiefly  by  this  very  means, 
been  reduced  to  wantand  beggary  ?  — a  ve- 
ry congruous    punilhment,  which   the   wife 
Author  of  nature  and  of  order  has    ordained 
for  thcjfe,  who  ib  vainly  and  wickedly  attempt 
to  confound  and  invert  them!  All  who  know 
any  thing  of  the   world,  and  particularly  of 
this  town  and  country ,know  that  this  is  a  juit 
reprcfcntation  of  fads  ;  not  at  all   heightened 
or  exaggerated.  I  do  not  mean,diat  all  voung 
men  are  juftly  chargeable  with    this   lin  and 
folly,   but    that  it  is   a  very  comrnon  ore   a- 
roongd  us.     And  all    who  know  any    thing 
of  the  holy  fcriptures,  know  that  extravagant 
cxpence,  and  pride  in  the  article  of  drefs,  are 
often  forbidden,  and  fcverely  condemned   iu 
thofe  facred oracles.    Yea,  the  light  of  nature, 
or  common  fcnfe,  erJilv  difcerns  thcfe  to  be 
esre^ious  follies  and  vices. 

•  r 


SER.  IV.    and  Pride  in  Apparel.    153 

I  MUST  therefore  warn  you  againft  thefe 
things,  my  young  brethren,  as  quite  incon- 
fiftent  with  gravity  and  chriftian  fobriety. 
They  are  not  to  be  countenanced  even  in  the 
other  fex)  for  the  peculiar  call:  of  whofe  minds, 
fome  may  poffibly  think,  a  httle  allowance 
fhould  be  made  :  Much  lefs  ought  they  to  be 
countenanced  in  ours^  whofe  thoughts  and 
cares  ought,  certainly,  to  be  employed  about 
matters  of  far  greater  importance,  than  the 
beauty  or  richnefs  of  our  apparel,  and  ma- 
king a  gay  external  appearance,  to  catch  the 
eyes  of  idle,empty  flarers  ;  and  to  difguft  thole 
of  the  knowing  obfervcr.  In  a  word,  fobri- 
ety  and  foppery  are  incompatible  with  each 
other. 

All  the  young  would  do  well  to  remem- 
ber the  fatal  ^^rfl'^;^  and  the  fig-ieav-es  ;  the  fad 
occafion,  upon  which  the  ufe  of  cloathing 
was  firft:  introduced  into  this  apoftatc  world. 
Innocence  would  have  wanted  no  cov(*ring 
for  fhame  and  difhonor.  If  you  confider  this, 
you  will  not  pride  yourfclves  in  any  kind  of 
apparel,  however  gay  or  fumptuous,  unlefs 
you  are  of  fuch  a  frivolous  and  depraved  turn 
of  mind,  as  to  glory  in  your  fhame.  For 
your  cloathing,  as  it  is  the  confequence,  is 
filfo  a  natural  memento,  of  your  iirfl  parents 
fall,  guilt  and  difhonor  ;  and,  in  fome  fenfe,of 
your  own  alfo. 

If  you  are  in  any  degree  fober-minded, 
there  is  another  kind  of  cloathing  which  will 
io  far  engrofg  your  thoughts  and  cares,  as  to 

leave 


154-     Of  excejfive  Expence      SER.  IV, 

leave  bat  little  room  forany  about  the  quality 

of  your  external  drefs.    I  mean  that,  of  which 

Job  fays,  "   I  put   on    righteoufnefs,  and    it 

*'  cloathcd  mc  :  My  judgment  was  as  a  robe 

"  and  a  diadem."     The  fame,  of  which  our 

Saviour fpeaks  under  tl)e  name  of  "  a  wedding 

garment  "  ;  for  the  want  of  which,  fo  many 

perfons,  and  fomeof  thofe  of  the  higheil  rank, 

even  thole  that  are  in  kings  courts,  and   of 

royal  dignity,will  hereafter  be  excluded  from 

"  the  marriage  fupper  of  the  Lamb,"  tho' at 

-prefent  "  eloathed    in  foft  raiment" — That 

which  our  Saviour   again    fpeaks  of,  in  his 

mcllagc  from  heaven  to  the  church  of  Laodi- 

.cea,  fayirug,—  "  Thou  fayelf,  I  am  rich,  and 

*'  increafed  in  goods,  and  have  need  of^ro- 

"  thing  ;  'and   knouclt    not    tliat    thou  art 

"  wretched,  and    miferablc,  and    poor,   and 

*'  blind,  and  naked     I  counlel  thee  to  buy  of 

"  me  gold  tried  in  the  fire  • — ■  and  white  rai- 

"  ment,  that  the  fliame  of  thy  nakednefs   do 

"  not  appear" —  That  with  which  the  fpoufc 

ofChriit,  his    true  church,   is   adorned:  Of 

whom  it  is  fliid,  that  "  to  her  was  granted 

,"  that  (he  Ihould  be  arayed  in  fine  linen,  clean 

"  [and  white  ;  for  the  line  linen  is  the  righre- 

*•  oufneis  of  the  faints" — And,  Blcffed  is  he 

,  *'  that  watchcth,,  and  keepeth  his  garments, 

.*'  left  he  walk  naked,  and  men  fee  his  fhame  "  ! 

Under  tbefe    nictaphors   and    fimilitudes 

the  facred  ^vriters,  and  rour  Lord  himfelf,  re- 

.prefcnrs  that  faith  and  fubftantial  piety,  that 

virtue,  holinefs  and  good  works,  which  the 

gofpcl 


SER.  IV.    ajid  Pride  in  Apparel    155 

gofpcl  enjoins  upon  its  profefTors ;  and  all 
which  are  comprehended  in  being  fober- min- 
ded. To  be  cloathed  with  thefe,  to  be  adorn- 
ed with  this  nghteoufnefsjis  to  have  the  rlgh- 
teoufnefs  of  Chrift,  "  the  righteoufnefsofGod 
'*  by  faith."  This  is  a  garment  which,  un- 
changed, will  ferve  for  all  feafons  of  the  year, 
and  for  every  cUmate.  It  will  neither  be 
worn  out  nor  impaired  in  beauty,  by  ufe 
and  time  ;  but  become  the  firmer,  the  more 
fplendid  and  beautiful.  It  will  endure  all 
weathers,  winds,  rains  and  ftorms,  without 
fading  ;  even  eternity  will  but  increafe  its 
luftre.  And  though,  perhaps,  it  may  not  en- 
title you  to  what  is  called  good  company, — the 
company  of  the  great-little,  rich-poor  men 
of  this  world  ;  yet  you  need  not  efteem 
it  the  lefs  on  that  account  :  For  it  will  be  the 
means  of  your  gaining  admiflion  hereafter  in- 
to the  kingdom  of  heaven  ;  into  the  fellow- 
fhipofjult  men  made  perfect  ;  of  the  noble 
army  of  martyrs;  of  the  innumerable  compa- 
ny of  angels;  o'i  Jefus  the  mediator  of  the 
new-jcovenant,  and  of  God  the  judge  of  all ; 
whofe  "  face  you  fhall  behold  in  righteouf- 
"  nefs  "  !  To  defire  to  be  cloathed  with  fuch 
a  robe  as  this,  and  to  wear  fuch  a  diadem,  is 
a  truly  great  and  rcafonable  ambition.  And 
when  you  are  poiTelTed  of  it,  yea,  whenever 
you  fincerely  fX^i^ii'G.  it,  one  of  your  lead  con- 
cerns will  be,  "  what  you  fhall  put  on,"  or 
"  wherewithal  you  fhall  be  cloathed,"  in  any 
other  refpecl. 

VIL 


156  Of  the  mgka  of  Buftnefs,  SER.IV. 

VII.  Another  fin,  againft  which  you 
are  to  be  particularly  warned,  is  idlene/s,  the 
negledt  of  bujinefs,  or  mtf-fpence  of  time  ;  all 
"which  come  nearly  to  the  fame  thing.  Time 
is  indeed  precious,  if  eternity  itfclf  is  of  any 
importance  !  It  ought  to  be  fpent  in  fuch  a 
manner,  as  will  turn  to  good  account  ;  that 
is,  in  a  reafonable,pious  and  virtuous  manner  : 
And  none  of  it  ought  to  be  fpent  otherwife, 
or  thrown  away.  I  do  not  mean,  that  peo- 
ple are  obliged  to  be  always  cither  at  their  dc- 
votionSjOr  their  labors, the  ^«/?/;p/}  of  life.  Some 
time  is  requifite  for  taking  food,  for  reft,  fleep, 
converfation,  and  even  for  recreation  and 
araufement,  confidering  the  prefent  imperfect 
ilate  of  human  nature  ;  as  has  before  been 
obferved.  And  the  time  fo  fpent,  under  pro- 
per reftriclions,  is  far  from  being  thrown  a- 
way  or  lofl:  :  It  is  fpent  according  to  nature, 
reafon  and  religion.  But  the  article  of  fleep 
being  excepted,  which  alone  requires  more 
than  a  quarter  part  of  our  time  in  general,  a 
fmall  proportion  of  it  may  well  fuliice  for  all 
the  others  together,  for  people  that  are  in 
health  ;  except,  perhaps,  for  children.  And 
whatever  time  is  fpent  in  any  of  thefc  ways, 
beyond  a  rcafonable,  ckye  proportion,  be  that 
what  it  will,  is  at  the  bell  thrown  away  and 
loft:  ;  perhaps  much  worfe.  It  is  morally  im- 
poftible  for  any  perfon  to  neglcL'f  the  propcy 
duties  of  life,  or  to  live  long  in  idlcnefs,  with- 
out faUing  into  fuch  pra(5lices  as  arc  pofitivcly 
criminal  :  For  the  idle  perfon  is  not  only  pe- 
culiarly 


SER.  IV.  and  Mif-fpence  of  Time.   157 

culiarly  expofed  to  the  fiiares  and  fedu6lion$ 
of  the  "  wicked  One  ;"  but  does,  as  it  were, 
tempt  the  devil  to  tempt  bijn. 

And  confidering  at  once,  what  real  calls 
there  are  for  labor  on  one  hand,  the  general 
averfion  to  it  on  the  other,  and  the  pernicious 
confequences  of  idlenefs,  both-w^ith  refpec^lto 
civil  life  and  religion :  Confidering  thefe  things, 
I  fay,  it  is  not  without  the  higheft  reafon, 
that  the  holy  fcriptures  abound  with  Uriel 
prohibitions  of  idlenefs,  and  many  pofidve  in- 
jun61:ions  of  diligence.  The  fatal  confequen- 
ces of  floth,  both  with  regard  to  the  prefent 
and  future  life,  are  alfo  rcprefented  in  the 
flrongeft  colors,  in  the  facred  oracles.  Yea, 
the  experience  of  all  ages,  has  afforded  fenfi- 
ble  demonflration  of  the  ill  effeds  of  this  vice. 
A  lazy,  flothful  courfe  of  life,  is  not  only  ab- 
folutely  inconfiftent  with  chriitian  fobriety,  as 
being  itfelf  fmful  in  an  high  degree  ;  but  it 
naturally,  and  almoft  neceffarily  leads  to  ma- 
ny other  vices,as  was  intimated  before.  There 
are  very  few  perfons,  if  any,  that  can  live  a 
conlidcrable  time  together  in  a  flate  of  inac- 
tivity, as  fcrpents,  bears,  and  fome  other  ani- 
mals are  faid  to  do  in  their  holes  and  dens,  for 
many  months  of  the  year  in  cold  climates.  A 
man,  particularly  a  young  man  in  the  fpring, 
the  warmth  and  higheft  vigor  of  life,  will  or- 
dinarily be  doing  fomething,  either  innocent 
and  good,  or  bad  and  criminal,  except  when 
he  is  afleep.  And  he  that  neither  ferves  God, 
nor  his  generation  according  to  the  will  of 

God, 


158  Of  the  negkSt  ojBufinefs,  SER.  IV. 

God,  in  fome  honefl  and  laudable  way,  will 
of  courfe  ferve  t±ie  devil  and  his  Infts,  and  be 
much  lefs  a  bleffing  than  a  curfe  to  the  world, 
and  to  himfelf. 

How  many  young  men  have  fome  of  us 
known,  the  fad  examples  of  this  truth  ! — • 
young  men  whofe  ruin,  to  all  human  ap-? 
pearancc,  both  as  to  this  world  and  the  next, 
took  its  rile  from  idlenefs,  and  the  difufe  of  a- 
ny  lawful  calling :  Sometimes  thro'  the  cri^ 
minal  and  cruel  neglecl  of  their  parents  to 
put  them  in  any  way  of  bufmefs,  and  to  ex- 
cite them  to  diligence  therein  ;  and  often  thro' 
their  own  native  lovcof  idlenefs  and  pleafurcs, 
and  their  averfion  to  any  kind  of  fleady  appli- 
cation to  bufmefs.  Would  to  God,  I  could 
myfelf  call  to  mind  no  very  ftriking  and  me- 
lancholy inftances  of  this  fort  !  And  if  you, 
my  young  brethren,  know  of  any  fuch,  it 
will  be  your  wifdoin  to  take  warning  by  them. 

But  when  an  idle  Hfe  is  fpoken  of  as  re- 
pugnant to  a  fober  one,  and  induftry  as  an 
important  branch  of  that  fobricty  which 
young  men  ought  to  pradife  ;  it  is  not  meant 
hereby,that  they  are  all  obliged  to  what  is  com- 
monly called  hard  labor  ;  or  to  employ  thcm- 
felves  in  mechanical  arts  or  hulhandry,  in 
merchandize  or  navigation.  No  :  There  are 
many  ingenuous,  laudable  arts  and  employ- 
ments, tending  to  the  ornament  and  ufe  of 
human  life,  which  come  under  neither  of 
thefe  heads.  Ajufl:  and  necelf uy  war,  aTo 
furnidues  employment  for  many  ;    and  it  is. 

truly 


SER .  IV.  a7id  Mif-Jpence  of  time.    159 

truly  an  honourable  employment  to  fight  for 
the  defence  of  One's  King  and  country,  for 
laws  and  liberty,  whether  in  the  field  or  up- 
on the  mighty  waters.  There  are  alfo  many 
civil  officesjin  the  exercifc  of,or  at  Icaft  in  the 
preparation  for  which,  young  men  may  be 
worthily  eiigaged.  There  are  alfo  thofe  three, 
which  are  commonly  called  the  learned  pro- 
fefTionS;  *  in  the  exercife  of  which,  or  in  ac- 
quiring the  needful  qualifications  for  them, 
young  men  may  be  laudably  employed  J.  Any 
of  thefe  referred  to,  are  lawful  employments; 
and  all  that  are  fo,  tho'  not- equally  honoura- 
ble, may  yet  be  accounted  fo  in  fomc  meafure ; 
and,  of  confjquence,  thofe  perlbns  who  faith- 
fully and  worthily  difcharge  them,arc  worthy 
of  honor  in  their  refpe<fl:ive  ftations  ;  in  con- 
formity to  the  apoftolic  injundion,  "  Honor. 

Besides  :  There  are  fomc  perfons,  whom 
God  has  bleffed  at  once  with  riches,  and 
with  large, fagacious  and  contemplative  minds, 
who  may  both  very  worthily  as  to  themfelves, 
and  ufciuUy  to  the  world,  devote  the  greater 
part  of  their  time  to  fludy,  to  making  obfer- 
vations  on,  and  difcoveries  in,  the  word  and 
works  of  God,  and  communicating  their  dif- 
coveries to  mankind  ;  inilead  of  applying 
themfclv-es  to  any  other  bufmefs.  To  fuch 
men  as  thefe,  the  world  has  been,  and  is, 
greatly  indebted  ;  and  the  glory  of  God,  at 
.      .    ^  .    •      '  the 

*   Law,   Piiyfic  and  Divinity. 
-    $-  N.  B.   All  under  2 J  or  26  years  are  confidercd  as  "young 
niehj  "  io  tbcfc  difcoiufes. 


i6o  Of  the  negle&ofBufmefs,  SER.IV. 

the  fame  time,  is  eminently  promoted  by 
them.  What  more  honourable  or  ufeful  em- 
ployment can  there  well  be,  than  this  I 

Now,  all  that  is  intended,  when  the  great 
fin  of  idlenefs,  and  the  neceflity  of  a  virtuous 
diligence  are  infifted  on,  is,  that  young  men 
are  indifpenfably  bound  to  be  diligent  in 
fome  one  or  more  of  thefe  honeft  and  lau- 
dable ways  ;  having  fomething  habitually 
in  view,  which  they  confider,  and  to  which 
they  give  their  attention,  as  a  bujinefs  ;  and 
in  which  they  accordingly  employ  the  greater 
part  of  their  time.  Without  this,  I  think,no 
young  man  can  well  deferve  the  character  of 
being  fober-minded  :  Since,  if  he  lives  an 
idle  life,  in  oppofltion  hereto,  he  is  in  fuch  a 
courfe  of  life  as  is  unreafonable  in  itfelf ;  fuch 
an  one  as  the  holy  fcriptures  have  molt  ex- 
prefsly  and  repeatedly  forbidden  ;  fuch  an 
one  as  expofes  him  to  many  great  and  pecu- 
liar temptations  ;  fuch  an  one  as  it  is  almoll 
impoflible  to  contin-ue  long  in,  without  falling 
Into  fome  of  thofe  pra6lices,  which  are  ftill 
more  apparently  immoral  and  wicked;  fuch  an 
one  as  will  probably  be  pernicious  to  thofe  a- 
bout  him,  ruinous  to  himfelf  in  this  world,and 
terminate  in  his  deftrudion  in  the  other. 

In  a  word  then,  my  young  brethren,  take 
heed  how  you  employ  your  time.  It  is  at 
once  fleeting,  precarious,  precious ;  and  ever^ 
of  infinite  inxportance  to  you,  if  that  eter- 
nity is  fo,  wliich  defends  upon  the  ufe  you 
mak^  of  it ! 


Sermon     V. 

Of  fome  other  Things  contrary  to  Sobriety; 
viz.  (8.)  Of  a  difrefpeftful  Behaviour 
to  Superiors.  (9.)  Of  Falfehood  and 
Lying.  (10.)  Of  rafh  and  immoderate 
Anger.  ( 1 1 .)  Of  Envy.  ( i  2.)  Of  In- 
teniperance  in  Eating  and  Drinking. 
(13.)  Of  Uncleannefs.  (14.)  Of  Fraud 
and  Injuftice.  (15.)  Of  Covetoufnefs. 
And  (16.)  Of  Enthufiafm. 

TITUS      II.    6. 

Young  Men  likewife  exhort  to  he  fiber- 
minded, 

IN  the  foregoing  difcourfe  I  mentioned  to  you 
feveral  fins  and  excefTes,  againft  which  young 
men  need  to  be  particularly  warned,  as  in- 
confiflent  with  that  fobricty  to  which  they  are  to 
be  exhorted.  In  doing  this  it  was  my  defign,  not 
inerely  to  flicw  you  what  you  ought  to  avoid,  as 
contrary  to  chriftian  fobricty  ;  but  alfo  pofitively, 
^'hat  manner  of  life  you  ought  to  lead,  as  agree- 
M  able 


1 62  Of  a  dlfrefpeBful         SER.  V. 

able  thereto  :  And,  at  the  fame  time,  In  a  curfory 
manner,  to  diirwade  you  from  the  one,  and  ex- 
cite you  to  the  other.  There  are  many  more 
vices,  follies  and  criminal  cxcefTes,  my  beloved 
young  brethren,  againft  which  you  may  need  to 
be  cautioned  ;  confidering  the  depravity  of  your 
hearts,  and  the  many  fnarcs  and  temptations  of 
this  evil  world.  I  fliall  accordingly,  by  God's 
leave  and  afliftance,  proceed  to  fpeak  of  fome 
others  of  them  in  this  difcourfe,  with  the  fame 
view; — not  to  accufe,  but  to  warn  and  advife 
you.  And  may  He,  from  v^  hom  all  light,  and 
true  W'ifdom  are  derived,  caufe  you  to  profit  by 
thefe  friendly  infi:ru<5lions  ! — The  next  fm,  againfi: 
which  I  would  particularly  caution  you,  Is, 

VIII.    A    DISRESPECTFUL     Ot     COIlteJIIptUOJlS 

behaviour  towards  your  fuperiors,  whether  in 
age  or  In  office.  Refufmg,  or  even  neglc(5ting 
to  give  honor  to  thofe,  to  whom  It  belongs,  1$ 
an  heinous  offence  againft  the  laws  of  God,  and 
againft  foclety,  as  well  as  againft  the  particular 
perfons,  to  whom  the  difrcfpe<ft  is  fhewn.  And 
fuch  refufal,  or  negle6l,  generally,  tho'  not  al- 
ways, proceeds  from  great  pride  of  heart.  Some- 
times It  may  be  owing  to  mere  Ignorance,  or  in- 
advertence ;  In  which  cafe  it  is  much  more  eafily 
excufed  by  all,  than  when  formally  defigned  ; 
for  then  It  is  juftly  confidered  as  the  effed  of 
envy,  pride  and  infolence.  But  it  can  hardly  be 
accounted  quite  Innocent,  even  when  it  proceeds 
from  inadvertence  only  :  Becaufe  all  the  mem- 
bers of  foclety  In  general,  ought  to  know  and 
confidcr  what  is  due  from  them  to  others ;  and 

there  fgrc 


SER.  V.     Behaviour  to  Superiors,      163 

iliercfore  the  glvinf^  honor  to  whom  honor  is 
tiue,  and  fear  to  whom  fear,  Is  the  fubjcift  of  a 
chriiilan  precept. 

Some    pcrfons   have,  indeed,  made  a  ftrange 
pretence  of  religion  and  confcience  for  declining 
the  ufeof  moit  of  thofe  external  geftures, motions, 
&c.  which  cufrom  has   eflabliflicd  as  marks  of 
refped,    civility  or  good   manners;  Scrupling  to 
bend  their  bodies,  to  uncover  their  neads,  or  the 
like,   even  in  the  prefence   of  their  king:  Tho' 
the  great  patriarch  Abraham,  the  father  of  the 
faithful,  flood  up,  and  bowed  himfelf  even  to  the 
children  ofHcth.f     On  the  fame  pretence  they 
declme  giving  the  cuftomary  titles,  exprefTive  of 
civil  regard  and  honor,  fuch  as  Sir,  Mafter,  and 
the  like ;  fearing   that  this  alfo  would  be  a  kind 
of  idolatry.     Thcfe  are  at  bell:  groundlefs  and  fu- 
perftitious  conceits,  tho'  there  is  doubtlefs  a  me- 
dium to  be  obferved  as  to  things  of  this  fort  ; 
for  there  is  hardly  any  thing,  however  innocent 
in  its  i3ature,in  which  there  may  not  be  a  foolifh, 
or  even   criminal  execfs.     But  in  general  it  is, 
doubtlefs,  not  a  fin  but  a  duty,  to  fhew  regard  to 
thofe  to  whom  it  is  due^  in  all  thofe  ways  which 
the  different  cufloms  of  nations  have  eftabliflied 
as  external  marks  and  figns  of  a   civil  refpc^l:  ; 
provided  only,  that  they  are  not  in  their  nature 
evil.     To  refufe  to  give  thofe  tokens  of  refpe6l, 
which  are  thus  eflablifhed,  if  innocent  in  them- 
felves,  is  actually  contrary  to  the  true  fpirit  of  the 
apoftolic  precept   before  mentioned,  concerning 
giving  honor  to  thofe  to  whom  it  is  due.     For 
this  giving  of  honor,  cannot  be  thought  to  refer 
M  2  intirely 

t  Gen.  XX.III.  > 


164         Of  a  dlfrefpeBfid         SER,   V. 

intircly  to  an  inward  eftecm  or  veneration,  of 
which  there  are  no  vifible  tokens  or  figns  ;  but 
muft  be  fuppofed  to  comprehend  the  cuftomarj 
external  proofs  and  manifcfhations  of  fnch  a  re- 
gard ;  only  under  the  rcllrictions  hinted  at  above. 
And  let  me  add,  that  wife  and  good  men  in  for- 
mer ages,  to  fpeak  in  the  molt  moderate  terms, 
were  never  fo  whimfical  and  fuperftitious  as  to 
think  what  is  now  commonly  called  decency  and 
good  manners  amonglt  men,  offenfive  to  God. 
It  Is  plain  that  they  conformed  to  all  the  inno- 
cent civil  cuftoms  in  general,  eftablifhed  in  the 
countries  where  they  lived  ;  and  particularly  to 
thofe,  the  negleft  of  which  might  have  juflly  been 
conftrued  into  pride,  fourncfs,  an  undue  con- 
tempt of,  or  difrefpe(fl;  to  thofe,  with  whom  they 
had  any  intercourfe.  Not  to  fnew  courtefy  to 
our  equals,  and  much  more,  to  decline  giving 
due  honor  to  our  fuperiors  in  fuch  ways  as 
thefe,  may  be  juftly  accounted  an  immoral  thing, 
a  violation  of  God's  commandments. 

All  other  circumffances  being  alike,  age  has 
doubtlefs  a  right  to  expert  regard  and  deference 
from  youth.  This  is  agreeable  to  that  order 
which  the  Author  of  nature  has  eftabliflied.  It 
is  alfo  .required  in  the  word  of  God,  that  the 
young  fhould  honor  the  aged.  And  there  is  one 
command  to  this  purpofe,  expreiTed  in  fuch  a 
manner  as  is  worthy  of  a  very  particular  attention: 
*'  Thou  fhalt  rife  up  before  the  hoary  heady  and 
"  honor  the  fice  of  the  old  man^  and  fear  thy 
"  CW."t  A  difrcfpecSiful  treatment  of  the  aged, 
is  reprefcnted  in   fcripture  as  no  light  or  trivial 

mifdemcanour, 

\  Levlt.  XIX.  32. 


SER.  V.     Behaviour  to  Superiors.      1 6_j 

mifdemeanoLir,  but  an  heinous  fin  in  the  young; 
more  efpecially  if  the  aged,  vvhom  they  treat  with 
contempt,  are  alfo  good  men,  the  fervants  of  the 
moft  high  God.  For  "  the  hoary  head  is  [moft 
"  eminently]  a  crown  of  glory,  if  it  be  found  in 
*'  the  way  of  righteoufnefs/'J  And  all  the  young 
would  do  well  to  remember  the  curfe  of  God, 
which  befell  thofe  children  who,  in  contempt 
and  derifion,  formerly  faid  to  the  venerable  man 
of  God,  "  Go  up  thou  bald-head,  Go  up  thou 
*'  bald-head."§ 

If  then,  you  would  deferve  the  chara<5ler  of 
being  fober-minded,  or  rather,  if  you  would  ac- 
tually be  fo,  you  are  not  to  t'reat  your  fuperiors 
in  age  wnth  contempt  or  neglect  ;  but  to  pay  all 
due  honor  to  them :  And  efpecially  thofe,  to 
whom  you  owe  honor  and  fubje^lion  on  account 
of  the  particular  relation  which  they  bear  to 
you,  as  well  as  on  account  of  their  years.  For 
in  this  cafe,  there  is  a  two-fold  obligation  lying 
upon  you  to  regard  and  honor  them  ;  and  the 
neglect  hereof  will  be  proportionably  criminal. 

And  here,  in  the  firft  place,  I  would  particu- 
larly remind  you  of  the  honor  which  you  owe 
to  your  natural  parents,  your  fathers  and  mo- 
thers ;  and  which  is  due  to  them  by  fuch  a  dou- 
ble bond  and  obligation,  as  was  referred  to  above. 
It  will  be  highly  criminal  in  you  to  defpifethem, 
to  treat  them  with  any  kind  of  mockery  or  dif- 
refpeft,  tho'  you  fhould  difcover  fome  weaknefles 
and  infirmities,  or  even  vices  in  them  ;  a  fuppo- 
fitlon  which,  however,  I  do  not  make  without 
,rehi<5tance.  You  would  do  well  to  remember 
M  3  the 

X  Prov.  XVI.  .31.         j§  2  Kings  II.  23,  24. 


1 66         Of  a   difrefpeaful        SER.  V. 

the  (lory  and  the  fin  of  Cham,  who,  inilcad  of 
dutifully  concealing  his  father's  fliame  and  dif- 
grace,  as  he  lay  expofed  in  his  tent,  went  and 
blabbed  it  to  his  brethren,  rhat  they  alfo  might 
be  witneffes  to  his  difhonor.  An  high  crime 
indeed,  which  brought  the  curfe  of  God  upon 
his  pofterity.  A  contrary  behaviour  in  his  bre- 
thren, brought  a  blefTing  upon  them  and  theirs. :|: 
You  fliould  alfo  confider  that  folemn  warning  in 
fhe  book  of  Proverbs :  "  The  eye  that  mockcth 
*'  his  father,  and  defpifeth  to  obey  his  mother, 
*'  the  young  ravens  of  the  valley  fhall  pick  it  out, 
*'  and  the  young  eagles  fhall  eat  it."§ 

The  apoftle,  fpeaking  to  the  young,  of  their 
duty  to  their  parents,  reminds  them  of  that  an- 
cient and  well-known  command,  "  Honor  thy 
father  and  mother;"  particularly  reminding  them 
at  the  fame  time,  that  this  is  "  the  firft  command- 
ment with  promife  :"  referring  to  the  gracious 
promife  implied  in  the  w^ords  immediately  fol- 
lowing— "  that  thy  days  may  be  long  upon  the 
land  which  the  Lord  thy  God  givcth  thee."  It 
IS  indeed  well  worthy  of  obfervation,  that  this  is 
the  only  commandment  In  the  decalogue,  to 
which  any  promife  at  all  is  annexed. 

You  KG  men,  cfpccially  fuch  as  are  ftill  under 
the  immediate  care  and  government  of  their  pa- 
rents, are  indifpenfibly  obliged  to  pay  them,  not 
only  an  external  rcfpert  and  reverence,  but  to 
hearken  to  their  eounfels,  and  to  "  obey  them 
in  the  Lord  ;"  i. e.  in  all  things  lawful,  and  agree- 
able to  the  Lord's  will.  And  as  to  thofe  of  you, 
J3tiy  young  brethren,  who  are  not  dill  under 'the 

immediate 

j-  Cen,  Ch.  IX.         f;  CJj,  XXX.  17, 


SER.V.     Behaviour  to  Superiors,       167 

immediate  eye  and  government  of  your  parents, 
but  are  gone  from  them,  and  have  families  of 
your  own  ;  you  will  always  be  under  a  natural 
and  religious  obligation  to  treat  them  w^th  great 
refped,  deference  and  honor  :  And,  let  me  add, 
to  take  care  of,  and  to  provide  for  them  in  their 
age,  if  there  fhould  be  occafion  for  it  on  their 
part,  and  ability  on  yours.  Which  is  certainly 
no  more  than  a  proper  return  to  thofe,  who 
brought  you  up  with  fo  much  tendcrnefs,  coft 
and  care  ;  and  to  whom,  probably,  under  God, 
you  are  chiefly  indebted  for  whatever  worldly 
pofTellions  and  profpcrity   you  enjoy. 

But  you  are  to  honor  your  other  fupcriors 
in  age  and  Ration,  as  well  as  your  parents;  or 
tho'  you  have  none  of  the  latter.  Some  of  you 
may  have  guardians,  who  are  inflead  of  parents 
to  you ;  and  to  whom,  in  divers  refpec^s,  a  limi- 
lar  regard  is  due  from  you.  Others  of  you  may 
be  fervants,  apprentices  to  tradefmcn,  merchants, 
&c.  And  you  are  bound  to  refpec^  and  obey 
them  in  that  relation.  Some  of  you  may  be  fo 
young,  as  not  yet  to  have  left  the  fchools ;  but 
to  be  "  under  tutors  and  governors,"  and  in- 
ftru6tors  in  various  branches  of  ufeful  literature. 
On  which  fuppofition,  you  are  in  rcafon  and  du- 
ty bound  to  refped  and  honor  them ;  to  hearken 
to  their  counfels,  to  obey  them  and  their  orders 
in  things  relative  to  their  office :  And  to  do  other- 
wife  will  be  highly  difpleafmg  to  God.  I  fhall 
fay  nothmg  here  particularly,  refpe<n:ing  your 
duty  to  religious  in  1  trustors,,  the  minlflers  of  the 
gofpel,  who  are  over  you  in  the  Lord,  admonifh 
M  4  you 


1 68  Of  a  difrefpeaful        SER.  V. 

you,  and  watch  for  your  fouls  as  they  that  mud!' 
give  an  account:  Thinking  that,   after  what  lias 
been   faid  relative   to  perfons   in  other  ftations, 
what  is  due  to  them,  may  be  fafcly   referred  to 
your  own  ingenuity,   your  unbiased  judgment 
and   confciences.      Indeed,   it  ever   appeared  to 
me  both  a  vain  and  arrogant  thinir  for  the  mini- 
fters  of  the  gofpel  to  think  of  "  magnifying  their 
office,"  and  gaining  efleem,   by   crying   up    the 
dignity  of  it ;  and  demanding  refpe^l  and  homage, 
**  as  the  manner  of  fome  is :"  Efpecially  if,  at  the 
fame  time,  they  rather  difgrace  their  office  by  a 
behaviour  unworthy   of  it,  than  honor  it  them- 
felves,  by  a  faithful  difcharge  of  the  important  du- 
ties of  it.  And,  by  what  I  have  read  and  obferved, 
I  believe  it  very  feldom  happens   that  any  mini- 
fter,  who  magnifies  his  office  only  by  a(fting  wor- 
thy of  it,  wants  that  regard  which  juftly  belongs 
to  him ;  except,  perhaps,  from  a  few   particular 
perfons :  Nor  has  any  thing  contributed  more  to 
bring  a  rrproach  upon  it,  than  the  vain  attempts 
to  magnify  it  by  other  means,  to  the  neglecft  of  this. 
But  I  mull:   not  omit  particularly  to  remind 
you  of  the  honor  and  obedience  which  you  owe 
to  your  civil  fuperiors  ;   whether  to  the   king  as 
fupremc,  or  to  governors  as  unto  them   that  are 
font  by  him,  or  to  others  cloathed  with  autho- 
rity under  either.     The  apolHe,  in  this  fame  cpif- 
tle  to  Titus,  gives  him  the   following  direftion  ; 
"  Put)  them  in  mind/'  fays  he, ".to  be  fubje6t  to 
"  principalities  and  powers,  to  obey  magin-rates."f 
You  are  indirpcnfiKly  bound  to  obey  the  good  and 
wholforac  laws  of  fociety,  and  all  magiilrates  and 

officers 

■\  Chap.  lil.  I. 


SER.V.     Behaviour  to  Superiors,       169 

officers  without  exception,  in  the  due  execution 
of  thofelaws;  and  this  not  for  fear  of"  wrath," 
at  leaft  not  only  that,  "  but  for  confcience  fake." 
For  they  are  the  "  minifters  of  God  for  good ;" 
ordained  by  him  for  the  "  punifhment  of  evil- 
doers, and  for  a  praife  to  them  that  do  well." 
To  oppofe,  infult  or  refift  them,  in  the  exercifc 
of  a  lawful  authority,  or  lightly  to  fpeak  evil  of, 
and  defame  them,  is  an  heinous  fm  r  It  is,  in  ef- 
fe<5t,  to  fpeak  evil  of,  and  oppofe  an  ordinance 
of  God,  of  the  utmoft  confequence  to  human 
fociety.  And  the  apoftle  fays,  "  they  that  refift, 
fhall  receive  to  themfelves  damnation."  Meaning 
hereby,  that  if  particular  perfons  rife  up  in  oppo- 
fition  to  the  government  and  laws  eftablifhed 
where  they  live,  they  (hall  be  condemned  of  God : 
Not  that  a  nation  or  people,  generally  opprelTed 
and  tyrannized  over,  by  the  exercife  of  an  exor- 
bitant, illegal  power,  fubverfive  of  the  funda- 
mental laws  of  a  kingdom,  may  not  rife  up  in 
defence  of  their  laws,  of  the  conftitution,  of  their 
civil  liberties  and  rights,  in  oppofition  to  iuch  law- 
lefs  violence ;  as  fome  facerdotal  fycophants,  and 
other  tools  of  power  have  pretended,  with  equal 
folly,  imprudence  and  impiety  ;  that  they  might 
encourage  kings  to  be  arbitrary,  unju ft  and  cruel, 
and  reduce  fubjecfts  to  a  ftate  of  the  moft  abje^, 
miferable  flavery.  The  moft  virtuous,  the  braveft 
and  moft  enlightened  fpirits  of  antiquity,  of  all 
ages,  have  ever  afterted  it  to  be  right,  honorable 
and  glorious  for  a  people,  by  any  means  to  rid 
themfelves  of  fuch  raonfters  as  common  tyrants ; 
even  as  they  would  of  tygers,  wolves,  bears  and 

lions  r 


1 70    Of  a  difrepeciful  Behaviour,    SER.  V.- 

lions :  A  fentiment,  which  will  never  be  loft  out 
of  the  world,  fo  long  as  any  good  fenfe,  true  re- 
ligion and  virtue  remain  in  it. 

To  conclude  this  branch  of  my  difcourfe  : 
You  will,  by  no  means,  deferve  the  chara<fter  of 
being  fober-minded,  if  you  allow  yourfclves  in 
the  violation  of  any  of  God's  commandments 
refpe<n:ing  the  honor,  duty  and  fubje<5tion  which 
you  owe  to  your  parents,  the  civil  powers,  or 
any  of  your  other  fuperiors,  whether  in  Itation 
or  years.  Whatever  young  man  difobcys  thefc 
important  precepts  of  religion,  he  is  not  only 
deltitute  of  all  chriftian  fobricty,  but  of  all  due 
regard  to  the  light  and  dictates  of  nature,  to 
-u'hich  they  are  perfecHily  confonant ;  and  is  fofar 
from  being  a  loyal  and  worthy  fubje^t  of  ChrKr's 
kingdom,  that  he  is  a  difgrace  to  the  civil  focicty 
of  which  he  is  a  member,  and  hardly  worthy  to 
live  in  it. 

IX.  Let  me  in  the  next  place,  my  young 
brethren,  caution  you  againll:  the  odious,  horrid 
fin  o^  falfehood  and  lyings  as  utterly  inconfiftcnt 
with  all  fobricty  of  mind.  This  was  one  of  the 
fins,  for  which  the  Cretiaiis  were  particularly  in- 
famous. The  apoftle,  therefore,  reminds  Titus 
of  their  character  in  this  refpcft,  as  given  them 
by  one  of  their  own  prophets  or  poets  ;  which 
he  confirms,  and  gives  Titus  a  direction  relative 
thereto.  "  One  of  themfelvcs,  even  a  prophet 
"  of  their  own  faid,  The  Crctians  are  alway  liars 
"  — This  witnefs  is  true  :  Wherefore  rebuke 
"  them  fharply."  f     And  well,  furely,  did  they, 

who 

t  Titus  I,   12,   IT,. 


SER.  V.     OfFalfehood  and  Lying,       1 7 1 

who  were  not  only  fometimes  guilty  of  this  de- 
tcdable  fin,  but  "  alway  liars,"  dcferve  to  be 
Jharply  rebuked. 

This  vice  is  found  in  perfons  of  all  ages,  and 
all  characters,  almoft, — except  good  ones.  Even 
fome  of  the  Old,  if  they  are  not  alway  liars, 
yet  are  fometimes  fo  :  And  as  they  have  lived 
with  a  lye  in  their  mouths,  fo  they  probably  die 
at  lall:  with  one  in  "  their  right  hand."  But 
this  feems  to  be,  very  particularly,  one  of  the 
fins  of  youth.  There  is  no  fin,  which  at 
once  fo  early  and  fo  fully  difcovers  the  pravity 
of  the  human  heart,  as  lying.  And  this  is  tl^ 
rcafon  why  the  pfalmift,  fpeaking  of  the  wicked, 
and  their  early  wandering  from  the  paths  of 
virtue,  gives  this,  rather  than  any  other,  as  an 
example  thereof ;  faying,  fomewhat  hyperboli- 
cally  indeed.  That  they  are  "  eftranged  from  the 
womb  ;  and  go  aftray  as  foon  as  they  are  born, 
fpeaking  lies."  Many  children  there  are,  who 
grow  up  in  this  evil  pra6lice  ;  and  ftrcngthen,  by 
cuftom  aud  habit,  the  corrupt  biafs  and  propen- 
fity  of  nature  :  Of  whom  it  m.ay  be  faid,  with 
particular  propriety,  that  they  are  "  of  their 
"  father  the  devil  ;  for  he  is  a  liar,  and  the  father 
*'  of  it ;"  and  the  luft  of  their  father  they  do. 

There  are  many  forts  of  lying  and  of  liars 
In  the  world; — political,  for enftc^  medical^  mer- 
cantile^ martial^  mechanical^  ecclefiaflieal^  &c.  &c. 
A  circumftantial  defcription  of  any  one  of  them, 
particularly  of  the  firfl  and  the  lafl  mentioned, 
would  fill  many  volumes.  But  I  muft  content 
myfelf  with   only   obferving   in  general,  That 

under 


tji      Of  Falfehood  and  Lywg,     SER.V. 

under  this  head  of  lying,  comes  all  wilful  de- 
ception of  others  by  words,  to  their  prejudice, 
or  to  the  injury  of  any  perfon  or  perfons  what- 
foever;  whether  in  the  way  of  defamation  or 
flattery,  of  bearing  witncfs,  or  of  common  nar- 
ration, of  trade  and  commerce,  of  political 
wrangling,  of  juridical  debate,  of  empirical 
juggling^  of  ecclefiaftic  impofture,  of  trade  and 
commerce  ;  whether  with  reference  to  the  bufi- 
nefs  and  concerns  of  life,  ordinary  or  extraordi- 
hary  ;  whether  relative  to  this  world,  or  to  that 
which  is  to  come.  Whofoever  wilfully  deceives 
another  in  either  of  thefe  ways,  with  any  view 
to  benefit  himfelf,  or  to  hurt  and  injure  any 
other  perfon,  is — a  liar.  Confider  then,  how 
many  perfons  of  this  infamous  char ader  there  are 
in  this  wicked,  falfe  world  ;  and  how  capacious 
a  " lake"  muft  that  be,  in  which  it  is  faid,  "all 
liars  fhall  have  their  part."  i" 

Falsehood  is  a  principal  prop  of  the  king- 
dom of  darknefs  and  o'i  fatan  ;  of  iniquity, 
fuperftition  and  idolatry,  of  all  vice  and  unrigh- 
teoufnefs  amongfl-  men;  the  grand  engine  which 
the  devil  works,  partly  with  his  own  fkilful 
hand,  and  partly  by  thofe  of  his  children,  in 
order  to  accommplifh  his  malicious  and  accurfed 
defigns,  to  fubvert  all  order,  to  confound  all 
right  and  juftice,  and  to  dcllroy  mankind.  For 
it  is  by  *' deceiving  the  nations,"  that  he  ruins 
them,  and  fupports  his  kingdom.  Truth,  on 
the  other  hand,  is  the  foundation  of  God's  king- 
flom,  confiding  in  righteoufncfs,  peace,  and  joy 
ki   the  Holy  Ghoft.     Chrift   therefore  "  came 

"  into 
f  Rev.  XXL  8. 


SER.  V.     Of  Falfehood  and  Lying.      175 

*'  into  the  world,  to  bear  witnefs  to  the  truth." 
This  is  the  grand  fupport  of  religion,  order, 
jufHce  and  human  fociety  ;  neither  of  which  can 
fubfift  without  truth.  Lying  is  therefore  one 
of  the  greatell  fins ;  and  loving  and  fpeaking  the, 
truth,  one  of  the  moil:  necelfary,  the  moft  im- 
portant virtues.  This  is  a  material  and  effential 
branch  of  chriHian  fobriety.  They  are,  accord- 
ingly, foraetimes  joined  together  in  fcripture,  as 
being  clofely  connefted :  As  when  the  apoftlc 
fays,  "  I  am  not  mad,  moft  noble  Feftus  ;  bu| 
"  fpeak  forth  the  words  oi  truth  z.w^  fohernefs ^^ 
In  which  paffage,  by  the  way,  truth  and  fobriety 
ftand  in  oppofition,  not  merely  to  known,  wilfu} 
falfehood ;  but  alfo  to  enthufiaftic  error  and  de-r 
lufion,  fuperftition  and  religious  madnefs.  "  I  am 
"  not  7nad — but,"  &c.  This  is  an  obfervatlpn, 
of  which  I  fhall  have  occafion  to  make  fomc 
farther  ufe,  before  I  clofe  the  prefent  difcourfe. 

Lying  is  a  fin,  fo  frequently  and  folemnly 
forbidden  in  the  holy  fcriptures  ;  and  the  fpeak-r 
ing  of  truth  is  fo  often  and  pofitively  enjoined 
therein,  that  it  is  not  necefiary  to  refer  you  tq 
any  particular  pafTages  to  this  purpofe.  You 
can  have  no  pretence  to  fobriety,  unlefs  you  ab- 
ftain  from,  and  abhor  lying,  as  one  of  the  moft 
pernicious,  execrable  vices ;  a  vice  which  is  de- 
ftruftive  of  the  whole  religious  and  moral  charac- 
ter, and  inconfiftent,in  its  very  nature,  with  every 
good  and  amiable  quality,  except  in  appearance 
only.  You  are  then,  to  fpeak  truth  at  all  times, 
and  with  all  perfons ;  to  be  fincere  and  open, 
frank  and  ingenuous   ia   all  your   intercourfc 

with 


1 74     Of  Falfehood  and  Lying,     SER.  V. 

with  the  world :  So  as  to  avoid  the  very  appear- 
ance, and  much  more  the  reality,  of  this  Ihamc- 
ful  and  abominable  fm  of  lying  ;  the  very  name 
of  which  is  odious,  and  the  imputation  of  which 
is  ufually  and  juftly  confidercd  as  the  highell: 
reproach,  the  grcatefl:  affront  that  one  pcrfon 
can  well   offer  to  another. 

Those  who  have  had  a  good,  or  even  tolera- 
ble education,  are  almoft  fhockcd  at  the  very 
found  of  the  word  lye:  At  lead,  they  generally 
affeft  to  be  fo,  even  whilc^  perhaps,  feme  of 
them  have  no  religion  or  virtue,  and  often  com- 
mit the  fm  itfelf;  difguifmg,  as  well  as  they  can, 
the  horror  and  infamy  of  it  under  fome  fofter 
name,  thro'  an  hypocritical  fort  of  delicacy. 
But  things  fhould  be  called  by  their  proper 
names.  A  lye  does  not  ceafe  to  be  fo,  and  be- 
come an  innocent  thing,  by  being  covered  with 
a  good  name,  any  more  than  a  ravening  wolf  is 
transformed  into  an  harmlefs  animal,  by  "coming 
to  us  in  flieep's  cloathing."  And  let  me  add, 
tho'  it  may  perhaps  be  a  paradox  to  fome.  That 
a  great  lye  does  not  become  abfolutcly  no  lye, 
by  being  told  by  2i  great  man,  or  a  grave  one, 
or  a  young  one  of  a  genteel  education  :  No  ; 
not  even  tho'  the  firjl  purifhes  lying  in  little 
finners,  and  the  fccond  preaches  againfl:  it  in  the 
laiety,  while  the  third,  affe<51:s  to  be  thundcr- 
ftruck,  as  it  were,  with  the  very  mention  of  it ! — - 
It  were  well  if  people  as  generally  and  fincerely 
abhorred  this  fervile,  fordid,  execrable  vice,  as 
they  diflike  the  imputation,  and  dread  to  lye 
under  the  fcandal  of  it.     But,  alas !  the  fame 

royal, 


SER.  V.     Of  Falfebocd  and  Lying.       ij^ 

royal  pralmift,  who  obferves  that  *'  men  of  low 
degree  are  vanity,"  obferves  alfo,  that  even  "  men 
of  high  degree  are  a  lye."  All  people  In  gene- 
ral, and  particularly  thofe  that  are  well  educated, 
Ihew  a  jufl:  notion  of  the  foul,  hateful  and  infa- 
mous nature  of  this  fm,  by  their  fo  highly  re- 
fenting  the  charge  of  lying:  And  if,  notwith- 
(landing  this,  they  pra^ife  it  in  any  fliape  or 
form,  their  jult  conceptions  of  its  foulncfs,  will 
ferve  only  to  increafe  their  own  infamy,  guilt 
and  punifliment.  Let  thofe  of  you  therefore,  my 
young  brethren,  that  have  delicate  ears,  or  nice 
notions  of  honor,  have  true,  fincere  and  upright 
hearts  alfo  ;  and  mouths  undefiled  with  lying. 
In  the  language  of  the  pfahnift,  "  keep  your 
tongues  from  evil,  and  your  lips  from  fpeaking 
guile — For  lying  lips  are  an  abomination  to  the 
Lord."  They  arc  alfo  an  abomination  to  every 
good  man ;  to  every  perfon  of  any  religion,  virtue, 
or  real  honor. 

X.  Let  me  next  caution  you  againfl:  raJJj  and 
immoderate  dinger,  furious  refentment  and  a  vin- 
di^ive  fpirit,  as  contrary  to  chriftian  fobriety  of 
mind.  The  palFions  of  young  men  arc  generally 
ftrong,  Impetuous,  and  hard  to  be  kept  within 
due  bounds.  This  is  true,  in  particular,  of  thofe 
pafTions  which  are  diftinguiihed  by  the  name  of 
the  irafcible,  or  the  angry  and  wrathful  ones'. 
They  are  often  awakened  In  the  breads  of  the 
young,  with  very  little,  or  no  juft  provocation. 
Or,  if  there  is  any  warrantable  ground  for  them; 
yet  they  are  often  exceffive  in  degree  ;  tumul- 
tuous, violent  and  outrageous;  breaking  forth 

like 


1 76  Ofrafh  &  immoderate  Anger.  SER.  V. 

like  favage  beafts  from  their  dens  and  caves, 
feeking  to  dcftroy  and  to  devour;  aiming  at 
little  or  nothing  fliort  of  the  utter  ruin  of  the 
perfon  who  roufed  thcra  up.  Hence  frequent 
quarrels  and  fightings,  and  fomctimcs  blood-fhed 
and  murder.  Anger,  when  undirected,  uncon- 
trouled  by  reafon,  is  only  another  name  for  fury 
and  frenzy,  madnefs  and  difl:rac1:ion  ;  in  the 
paroxifms  of  which,  even  tho'  but  fhort,  people 
often  do  things  that  give  them  caufc  for  repen- 
tance as  long  as  they  live  ;  and  indeed,  not 
feldom,  what  brings  them  to  an  untimely  cnd.f 
Suffering  thefe  paflions  to  reign  in,  and 
to  be  raafters  over  you,  is  plainly  incompatible 
with  fobriety  of  mind,  unlefs  madnefs  and 
fobriety  are  confiftent  with  each  other.  In 
every  fober  mind,  reafon  is  predominant;  keep- 
ing all  the  paflions,  and  particularly  anger  and 
refentment,  under  fubje6tion,  or  within  its  pro- 
per bounds.  Any  man,  whether  young  or  old, 
who  is  often  as  it  were  drunk  w'ith  anger  and 
revenge,  is  as  far  from  being  a  fober  one,  as  if 
he  were  as  often  intoxicated  with  flrong  drink. 
Nay,  the  former  is,  of  the  two,  rather  more 
criminal  than  the  latter;  there  being  nothing 
fo  directly  contrary  to  that  love  or  charity, 
which  is  the  bond  of  perfeCtnefs,  the  fpirit  of 
the  gofpel,  and  the  fulfilling  of  the  law,  as  a 
wrathful,  revengeful  and  implacable  fpirit.  If 
one  of  them  does,    in  a  fort,  make   fools  and 

beafts 

f  — — Qui  non  moderabitur  Lrjc, 

Intc<5him  volet  efle,  dolor  quod  fu^fcrit  et  mens, 

Dum  poenas  odio  per  vim  feftinat  inulto. 

Ira   fwrqr  brsvis  eft.     -• ■        Hor. 


6  E  R.  V.  Of 7' ajh  and  immoderate  Anger.  177 

beads  of  men,  the  other,  I  had  almofl  faid, 
makes  them  devils. 

The  angry  paffions  are  as  natural  to  man- 
kind as  any  other  :  They  are  born,  and  alib 
grow  up  with  us  to  a  criminal  excefs,  unlefs 
prevented  by  a  religious  education,  and  the 
grace  of  God.  This  is  the  true  meaning  of 
an  expreilion  in  one  of  St.  Paul's  epilUes,  of- 
ten perverted  to  an  unfcriptural  and  horrid,  if 
not  blafphemous  {q.vS& — •'*  Among  whom  we 
*'  all  had  our  converfation  in  times  pad,  in 
"  the  lads  of  our  fleQi,  fulfilling  the  defires 
*'  of  the  flefh,  and  of  the  mind  ;  and  were  by 
*'  nature  children  ofivrath,  even  as  others. "fin 
N  conformity 


f  Eph.  II  3.  N.  B,  Tekna  phuse!  Orgees,  ("bynature 
children  of  wraih")  according  to  the  Greek  idiom,  fignifies 
children  naturally  of  a  wrathful  temper,  or  angry  difpojttion  ; 
xS\t  fubjeHi  o{  wrath  conilder'd  as  i.  pafion  inherent  in, 
and  Qatural  to  them  :  Not  the  ohjefis  of  God's  anger,  ss  if 
they  were  odious  to  him,  or  under  his  wrath,  even  frora 
their  birth.  Neither  does  tekna,  [children]here, any  more 
intend /»/^«//jult  born,  than  the  fame  word  means  infants 
in  almoft  numberlefs  other  places.  Thus  in  this  famcEpiftle, 
Ch.  5.  I.  "  Be  ye  followers  of  God  as  dear  children.'" — 
And  ch.  6.  I.  Children,  obey  your  parents  in  the  Lord" — • 
So  1  John  3.  10.  *'  In  this  the  children  of  God  are  mani- 
fell,"  —  And  Rom.  8.  17.  If  children,  then  heirs,  heirs 
of  God,"  &c.  la  the  language  of  fciipture  adult,  and  even 
a[ed  persons,  are  all  ftyled  children.  Nor  is  there  any 
rcafon  for  underftanding  infants  hereby,  in  this  famous 
text.  It  was  indeed  before  allowed  that  anger,  or  wrath, 
is  a  paffion  th;^t  is  natural  to  mankind,  and  born  with  us  as 
our  other  psflions  are.  Ani  if  it  is  induloed  afterwards  to 
excefs,  it  doubilf  A  becomes  criminal  in  the  fight  of  God. 
This  is  the  utmoft  that  can  be  made  of  this  place.  To  fup- 
pofe  the  mciniag  of  it  is,  that  even  infants,  are  objeds  o£ 
God's  Wfith,  is  10  put  a  fcnfu  upon  it  which  tlic  Greek  will 

BOS 


'jjS  Of  rap  aitd  mmoder  ate  Anger  ,%z  r  .V, 

conformity  whereto,  the  fame  apoflle,  in  hJs 
Epiille  to  Titus,  dclcribes  his  own   temper 
before  his  conTerfion,  [i.  e.  his  temper  "  by 
nature"]  and  that  of  others,  in  the  following 
words  :  "  We  ourfelves  alfo  were  fometimes 
"  foolifli,  difobedient,  deceived,  ferving  divers 
"  kids  and  pleafures,  living  in  malkc  and  cnvy^ 
'^  hateful  and  hating  one  another. "j"     This  is 
a  temper  and  pradTicc,  dire(^lly  the  reverfe  of 
that  which,  in  the  preceding    words,  he  ex- 
horts Titus  to  inculcate  upon   the  Cretians  ; 
■viz.  ''  to  obey  magiilrates,  to  be  ready  to  c- 
"  very  good  [charitable]  work,  to  fpeak  evil 
"  of  no  man,  to  be  no  brawlers,  but  gentle, 
"  ihewing  all  mceknefs  unto  all  men." 

The  fnis  of  rafli  anger,  and  exceillve  re- 
fentment,  are  particularly  forbidden  in  the 
holy  fcriptures,  as  contrary  to  true  wifdom, 
virtue,  and  that  felf-govcrnment,  in  which 
fobriety  of  mind  very  ciTentially  confifts. 
They  are  fometimes  rcprefentcd  as  fure  figns 
and  niarks  of  folly.     "  The  fool  ragcth  and 

''  is 


not  well  admit  :  And  it  is  bcfides,  a  moft  Irrational,  un« 
fcriptaral  istcrpretation — What  ideas  muft  tbofe  have  of  the 
juftice,  goodncfa  and  mercy  of  God,  who  imagine  that  in- 
fants jud  born,  are  the  objc(?ls  of  his  wrath  ?  yea,  that 
many  of  them,  without  aitual  finning,  are  eternally  dam- 
ned !  I  ftrioufly  declare  that  I  wou)d  not  //■///?  my  pcrfos, 
or  property,  with  thofe  who  have  fuch  conceptions  of  the, 
divine  ya/'.iV  and  gooanejs,  if  I  did  not  charitably  hope, 
that  roanyofthcni  think  themfeives  bourfd  in  duty  to  be 
niuiih  jujier  and  hetter  than  they  reprcfeot  their  Ged   1 

-;    Tit.  iv,  rj. 


St^,V,OfraJh  ahdlmn^oderatcAiiger,  1 7^ 

"  is  confident,"  fa^'s  Solomon  :  "  He  that  is 
"  fooii  angry  clcalcth  fooli(hly4"  And  again  : 
"  Be  not  hady  in  thy  ipirit  to  be  angry  ;  for 
**  anger  relleth  in  the  bofom  of  fools. || '  On 
the  other  hand,  the  Wife  Man  fpeaks  of  fup- 
prefTing  wrath,  and  forgiving  injuries,  as  a 
perfon's  wifdom  and  glory  \  "  He  that  is 
"  flow  to  anger  is  better  than  the  mighty  ; 
"  and  he  that  ruleth  his  fpirit,  than  he  that 
"  taketh  a  city.*"  *'  The  difcretion  of  a  man 
*'  deferreth  his  anger,  and  it  is  his  glory  to 
*'  pafs  over  a  tranfgrcilion.f "  And  once  more : 
"  He  that  is  flow  to  anger,  is  of  great  under-^ 
"  flan-ding  :  but  he  that  is  hafty  of  fpirit,  ex- 
**  alteth  folly.* "  There  is  a  dignity  and 
glory  in  fupprefling  refcntment,  and  in  being 
of  a  placable,  forgiving  temper,  which  a  lit- 
tle, dark  and  groveling  mind  has  no  concep- 
tion of ;  but,  on  the  contrary,  looks  upon  ic 
as  mean,  bafe  and  diflionourable. 

The  apoftle  Paul,  allowing  the  lawfulncfs 
of  anger  in  fome  caies,  cautions  us  againfl  the 
exceltes  of  it,  in  a  manner  which  fuppoles 
unreafonable  anger  to  be  a  peculiarly  diaboli- 
cal paffion  :  *'  Be  ye  angry,  and  fin  not,  fays 
"  he  ;  let  not  the  fun  go  down  upon  your 
"  wrath  ;  neither  give  place  to  the  devil,  f" 
Our  blefled  Saviour,  who  was  truly  meek  and 
lowly  in  heart,  afl^urcs  us,  "  that  whofoever 
"  is  angry  with  his  brother  without  a  caufe, 
N  2  "  fliali 


%  Prov.  xlv.  16,    17.   !l  F-ccI.  vli,  9.    *  Prov.  xvi.  32.  f  Ch. 
xix.    II.    *  Chap.  :iiv.  29     |  Eph.  i?.  26,  27. 


1  %Q>Oj  rapj  and  immc  derate  Anger. ^^'^N . 

"  fhall  be  in  clanger  of  the  judgment."  He 
exprcfsly  makes  the  forgiving  of  injuries,  one 
condition  of  our  being  forgiven  of  God  ;  fay- 
ing, "  If  ye  forgive  m.en  their  trefpafles,  your 
*'  heavenly  Father  will  alfo  forgive  you  :  But 
*'  if  ye  forgive  not  men  their  trefpafles,  nci- 
"  thcr  will  your  Father  forgive  you.  J"  Let 
me  remind  you  of  another  pafFage  of  fcrip- 
ture,  which  'io  fully  exprciles  your  duty,  both 
r.egatively  and  pofitivcly,  as  to  the  point  in 
hand,  that  it  will  hardly  be  ncceflary  to  add 
any  thing  farther  upon  it- — ''  Recompenfe  to 
"  no  man  evil  for  evil — If  it  be  pcflible,  as 
"  much  as  lieth  in  you,  live  peaceably  with 
*'  all  men.  Dearly  beloved,  avenge  not  your- 
"  Iclves,  but  rather  give  place  unto  ^vrath. 
*'  [i.e.  to  the  righteous  judgment  of  God.] 
^'  For  it  is  wn-ittcn,  VcJigeance  is  mine  ;  I  will 
*'  repay,  faith  the  Lord.  Therefore  if  thine 
*'  enemy  hunger,  feed  him  ;  if  he  third,  give 
"  him  drink.  For  in  fo  doing  tliou  flialt  heap 
"  coals  of  fu'c  on  his  head.  Be  not  overcome 
"  of  evil,  but  overcome  evil  with  good.d" 
Thus  you  fee,  how  an  angr}^  and  wrathful,  a 
malicious  and  revengeful  temper  of  mind, 
(lands  in  dirccl:  oppofition  to  that  charity  and 
raeekncfs,  that  peaccablenefs  and  univerfal 
good-will,  which  is  at  once  fo  eminently  the 
chara^teriftic  of  the  chriilian  religion,  and  fo 
little  cultivated  by  many  of  its  profcflbrs  : 
Yea,  which  a  falfe  and  Ijypocritical  zeal,  not 
according  to  knov.!/^dge/jlien  lacrilices  mere- 

X  Matt,  vl.  i.A,  xj;..    ij  j^.oai.  xii.  17,  && 


Se ^N\OfraJld  andmmoderateA77ger.  i  8 1 

ly  for  the  fake  of  promoting,  by  any  means, 
right  or  wrong,  whatever  has,  in  particular 
countries,  obtained  the  fafcinating  name  of 
orthoifdxy  ;  tho',  perhaps,  the  very  dregs  of 
ailtrchrifUaa  error  and  herefy ;  or,  at  bell, 
fome  minute  and  doubtful  fpeculations  of  fan- 
ciful men  mif-fpending  their  Icifure  hours. 
But  you,  my  beloved  young  brethren,  wiJl 
put  on  a  meeic,  charitable  and  friendly  difpo- 
iition  towards,  all  men  ;  never  indulging 
yourfelves  in  that  wrath,  which  worketh  not 
the  righteoufnefs  of  God  ;  and  leaft  of  all, 
when  religion,  holy  and  heaven-born  religion, 
is  the  thing  inqueftion.  In  a  word,  you  will 
remember  the  admonition  oftheapodlejames, 
with  which  I  clofc  this  head  of  difcourfe  : 
**  If  ye  have  bitter  envying  and  flrife  in  your 
*'  hearts,  glory  not,  and  lie  not  againfi:  the 
*'  truth.  This  wifdom  defcendeth  not  from 
*'  above,  but  is  earthly,  fenfual,  devil ifh.  For 
"  where  envying  and  flrife  is,  there  is  confu- 
*'  fion,  and  every  evil  work.  But  the  wif- 
*'  dom  that  is  from  above,  is  fu'd  pure,  then 
**  peaceable,  gentle,  eafy  to  be  entreated,  full 
**  of  mercy  and  good  fruits,  without  partia- 
"  iity,  and  wdthout  hypocrify  :  And  the  fruit 
*'  of  righteoufnefs  is  fown  in  peace  of  them 
**  that  make  peace.  "  f  -^  Envy  being  men- 
tioned in  this  paiTdgG,  as  a  great  fm,  and  one 
principal  fource  gf  confufion  and  evil  works  ; 
I  may  from  hence  take  occafion,  in  the  j^sxt 
place,  to  fpeak  brieflv  of  it.     Wiiercforc, 

N  3  XI.  Ah 

■f  J^mcs  Hi.  14,  2cc. 


i82  Of  Envy.  SER.  V, 

XI.  An  envious  temper  is  Inconfiftcnt  with 
true  fobiiety  of  mind.  This  is  an  iineafy 
paffion  that  is  well  known,  ariling  from  obr 
ierving  the  real  or  fgppofed  felicity  of  others, 
in  feme  one  or  more  refpeL^s,  on  a  compari- 
fon  o'f  our  own  condition  with  theirs  ;  being 
a  pariicular  modification  of  inordinate  felf- 
jove,  or  a  natural  rcfult  thereof.  For,  in 
propriety  of  language,  we  envy  nothing  to 
others,  but  what  wc  fecrctly  covet  ourfelyes ; 
•^vifhing  tbat  wc,  inftcad  of  they,  had  the 
poiTefrion  and  enjoy ipe.nt  of  it  ;  whether  it  be 
riches,  power,  beauty,  wit,  learning,  or  any 
thing  ellc.  So  that  envy  is  a  criminal  impo- 
tence of  mind,  (landing  in  oppofition  to 
reafonable  felf-lovc,  and  contentment  with 
pur  own  condition,  and  to  that  charity  which 
delighteth  hi  the  felicity  of  others.  The  enr 
yious  man  thinks  that  h.e  h,as  top  little,  and 
the  object  of  his  envy  too  much,  of  what  he 
confidcrs  as  j^ood  and  dcflrcablc  in  its  nature. 
From  hence  rcfults  that  peculiar  feeling  or 
ientiment,  expreircci  by  the  term  envy  ;  at 
once  irrational  and  criminal  ;  nor  lefs  tor- 
pci)ting  to  the  mind  fubjc^ft  thereto,  than 
the  wracks  Q)i  the  cruclcll  tyrants  are  to  the 
bodies  of  their  Hayes,  t  Vca,  it  drinks  up 
the  fpirits,  and  confumcth  tb,c  very  flelh,  bones 
an4  marrow.  "  A  found  heart  is  the  life  of 
the  fieili,  "  fays  Solomon  ;  "  but  envy  is  the 
I'ottcnnefs  of  the  bones.  " 

No 

J  InviJtis  altrrius  roacrefcii  rc'^us  cplnils  : 
■    Iiivi  liA  Siculi  non  iovcncrc  tyranni 

'Mai US  tonnentuvi HoR, 


SER.  V.  0/  Efivj.  183 

No  perfoij  is  qualified  to  live  eafily  and 
happily  in  this  wurld,  that  is  of  an  envious 
dilpofition  ;  much  Icfs  is  he  prepared  for  a 
betuer.  la  any  world  you  mull:  needs  be  ini- 
ferable,  unlefs  you  conquer  this  evil  paflion  ; 
v/hich  yet  is,  perhaps,  one  of  the  hardefl 
and  lall  that  is  fubdued.  It  is  not  without 
great  dificulty  that  even  wife  and  good  men 
wholly  fiipprefs  the  workings  of  it  in  their 
breads  ;  elpecially  when  they  obferye  fooliflj 
and  wicked  men  in  great  outward  dignity, 
honor  and  profperity.  The  pfalmift  (Afaph) 
fpeaks  of  this  as  a  fore  trial  to  liimfelf.  ^'  As 
"  for  me,  "  fays  he,  *'  my  feet  \vcre  almoft 
-'  go  ne  ;  my  fteps  had  weli-nigh  Hipped  :  For 
•"  I  was  envious  at  the  foolilb,  when  I  law 
"  the  profperity  of  the  wicked.— Their  eyes 
^'  ftand  our  with  farnefs,  they  have  more 
^  than  heart  can  wiQi.  They  are  corrupt, 
■**  and  rpeak  wickedly  concerning  oppreffion  : 
-"  they  ipeak  loftily.  They  fet  their  mouth 
•^*  again S:  the  heavens  ;  and  their  tongue 
■**  walketh  thro'  the  earth.^f  This  is  a  tem- 
per which  yoa  mud  carefully  guard  againfl:  ; 
and  particulady,  lake  heed  that  you  do  not 
indulge  it  with  refpcA  to  bad  men.  Here 
the  chief  danger  lies.  You  may  without 
pain,  pofllbly  with  plcafure,  fee  wile  and 
good  men  profper  in  the  world  ;  and  yet  be 
highly  crin^inal  in  repining  at  feeing  thofe 
that  arc  of  a  conn-ary  chara^lcr,  wallowing, 
in  riches  and  pleafurcs,  or  '*  fct  in  great  dig- 

N  4  my^Z 

..f  See  Pialm  LXXIli.  2, 14" 


184.  Of  Envy.  SER.  V. 

nity  ;  "  thinking  this  is  rather  an  honeft  in- 
dignation againlt  vice,  than  any  fin  in  you. 
But  you  are  mifral^en  if  you  think  fo.  It  is 
owing,  either  10  your  not  duly  confidcring 
the  providence  of  God,  which  over-rules  all 
things,  or  to  your  having  too  high  an  elfcem 
yourielves  for  thofe  earthly  things,  which 
you  envy  to  bad  men  ;  or  rather  to  both. 

If  you  would  be  truly  wife,  or  (obcr- 
minded,  you  mufl  bear  without  env}',  to  fee 
others  excel  you  even  in  things  that  are  good 
and  praifc-worthy  ;  in  learning,  wifdom  and 
virtue ;  you  mult  love  and  ciieeiii  them  the 
more  for  it,  and  endeavour,  as  far  as  may  be, 
to  imitate  them.  Much  lefs  ought  you  to  be 
vexed,  and  to  murmur,  if  3'ou  fee  others 
richer,  and  more  profpcrous  iji  the  world 
than  yourfclvcs  ;  more  regarded  and  cfleem- 
cd  ;  if  they  live  in  more  gaiety,  affluence 
and  fplendor,  than  it  is  in  your  power  to  do  ; 
or  it  their  defigns  meet  with  fuccefs,  while 
your's  are  crofledand  fruftratcd.  Such  things 
as  thefe,  my  young  brethren,  you  mull  learn 
to  bear,  if  you  would  be  wife  and  viriuous, 
or  live  iiappily.  .I>et  me  add,  that  if  thole 
perfons  that  are  richer,  more  efteemed,  and 
more  highly  ekalitcd  in  the  world  than  you, 
are  alfo  wiier  and  better,  as  may  pojfhbly  be 
the  cafe  ;  certainlv  you  ought  to  rejoice  witli 
them  in  their  profpcrity,  in  the  bleflings  of 
diviiie  providence  bellowed  upon  them,  in- 
Itcad  of  being  envious  at  them  ;  according  to 
the  apodolic  injunclion,  "  Rejoice  with  them 

'  ■       that 


SER.  V.  Of  Envy,  185 

that  do  rejoice."  But  if  they  are  foofifh  and 
wicked,  while  you  are  wife  and  virtuous, 
there  is  ftill  the  lefs  rcafon  why  you  Ihould 
envy  them  any  outward  profperity.  This 
were  as  if  an  honeft  man  fhould  envy  to  the 
thief,  robber  or  murderer,  the  rich  velvet, 
the  fafhionable  wig,  and  Liced  cloaths,  in 
which  he  fees  him  carted  \.o%yhurn  !  To  cure 
you  of  envying  the  fooliih  and  wicked,  only 
do  as  Afaph  did — Enter  into  the  "  fanftuary 
*'  of  God,  and  undcrftand  their  end.  Surely 
"  thou  didil  fet  them  in  flippery  places  :  thoa 
"  caftedd  them  down  to  deiirucHon.  How 
"  are  they  brought  down  to  dcfolation  as  in 
*'  a  moment  '.*  "  This  is  the  molt  efTedual 
prefervative  againft  that  common  weaknefs, 
that  criminal  impotence  of  mind,  envy  ;  as 
well  as  a  fovereign  remedy  for  fo  fad  a  difor- 
der,in  thofe  upon  whom  it  has  already  feized, 
whether  old  or  young.  I  fhall  therefore  dif- 
mifs  this  particular  with  the  counfel  and  pre- 
fcription  of  the  royal  pfalmifl.  "  Fret  not 
"  thyfelf  becaufe  of  evil  doers  ;  neither  be 
"  thou  envious  againft  the  workers  of  ini- 
"  quity.  For  they  fhall  foon  be  cut  down 
"  like  the  grafs,  and  Vv'ithcr  as  the  green 
*'  herb. — Commit  thy  way  unto  the  Lord  ; 
*'  truft  alfo  in  him, — -Re'l  in  the  Lord,  and 
*'  wait  patiently  for  hiai.  Fret  not  thyfelf 
"  becaule  of  him  that  profperech  in  his  way, 
*'  becaufe  of  the  man  who  bringeth  evil  dc- 
"  vices  to  pafs.     Gcafe  from  an,?cr,  and  for- 

l[  /ake 

*  Pfalm  Ixxiii.  17-?— 


s86      Of  Inumperance  In      SER.  V. 

'•^  fake  wrath  :  fret  not  thyfelf  in  any  wife  to 
"  do  evil.  For  evil  doers  fhall  be  cut  off^— 
**  Yet  a  little  while,  and  the  wicked  fhall  not 
"  be  :  3"ca,  thou  fhalt  diligently  confidcr  his 
"  place,  and  it  Ihall  not  be.  "  * 

XII.  All  excejfiv-e  indulgence  of  your  fen- 
fual  appetites  in  eating  and  drinking,  is  direct- 
ly repugnant  to  fobricty.  We  often  fpcak 
of  fohriety,  more  efpecially  in  contradiitnic- 
tion  to  the  fliameful  vices  of  intemperance  ; 
of  which  thefe  two  are  not  the  leall  brutal  ]•. 
They  are  probably  more  frequently  the  vices  of 
youngmen,than  of  the  old,tlyo'  far  from  being 
peculiar  to  them.  But  be  that  as  it  may ;  it  i& 
certain  they  are  great,  difhonourable  and  per^ 
nicious  vices,  by  whomfoever  they  are  pracr 
tifed.  They  are  deflruclive  at  once  to  the 
health  of  body  and  mind  ;  and  are  great  oc- 
cafions  of  confuming  both  the  time  and  the 
fubftance.  They  indifpofc  people  for  ferving 
cither  God  or  their  generation.  They  arc 
fruitful  of  mifchief,  not  only  to  thofe  that  are 
guilty  of  them,  but  to  fociety  ;  and  more 
particularly  to  their  own  families,  if  any  they 
have.  These 

*   Pfal.  xxxvii.    I 10. 

\  The  apofllc  {'peaks  of  the  fevcral  vices  of  mtrmpcrance,  un- 
der the  terms — *'  pollutions  of  the  worlJ  ;"  and  compares 
thofe  perfons  who  return  to,  after  having  forfaken  them,  to 
a  "  doj;  returning  to  his  vomit,"  and  a  "  few,  to  her  wa!- 
Jowing  in  the  mire."  {a  Pet.  ii.  20,  22]  The  courtly 
Horace  did  not  think  the  fame  images  too  i^ro/ror  iiideliciitc^ 
in  fpcaking  of  the  fame  vices  under  the  fable  of  the  CircxaK 
cup — and  this  with  cxprcfs  reference  toaAVr^.  Ulysses — 
Qux.fi  cam  fociis  Itultus,  cu^pidufque  bibiffct, 

- fuiflct  turpis  el  cxcors    ; 

yixiflct  cants  i7n7nundus,  vel  arnica  iut9  fut, 


SER.  V.    Eating  and  Drinking.     187 

These  vices  are  very  frequently  and  fe- 
vercly  cenfured  in  fcripture,  under  the  well- 
jknown  terms,  drunkennefs  and  gluttony.  Let 
me  remind  you  of  fomc  of  the  many  fcriptu- 
ral  warnuigs  againft  thcfe  fhameful  and  ruin- 
ous excefles.  "  Hear  thou,  my  Son,  "  fays 
Solomon,  "  and  be  wife,  and  guide  thine 
**  heart  in  the  way.  Be  not  amongft  wine- 
*'  bibbers  ;  amongfb  riotous  eaters  of  flefli. 
"  For  the  drunkard  and  the  glutton  fliall 
,*'  furely  come  to  poverty  ;  and  drowfmefs 
•  *  fhali  cloath  a  man  with  rags.  "  J  And  a- 
gain  in  the  fanie  chapter  :  "  Who  hath  wo  I 
*^  who  hath  forrow  ?  who  hath  contentions? 
**  who  hath  babbUng  ?  who  hath  wounds 
*'  without  caufe  ?  who  hath  rednefs  of  eyes? 
"  They  that  tarry  long  at  the  wine — -Loolc 
**  not  thou  upon  the  wine  when  it  is  red, 
**  when  it  giveth  his  color  in  the  cup,  when 
"  it  moyethitfejf  aright.  At  the  laft  it  biteth 
"  like  a  ferpent,  and  Itingeth  like  an  adder." 
Amongft  divers  other  woes  and  curfes,  de- 
nounced againf]:  feveral  forts  of  fmners,  [  Ifai. 
ch.  V.  ]  this  is  one  :  "  Wo  unto  them  that 
*'  rife  up  early  in  the  morning,  that  they  may 
*•  follovy  ftrpng  drink  ;  that  continue  until 
"  night,  till  wine  inflame  them.  And  the 
'*  harp  and  viol,  the  tabret  and  pipe,  and 
f*  wine  are  in  their  feafts  :  But  they  regard 
**  not  the  work  of  the  Lord,  neither  confider 
.^'  the  operation  of  his  hand.'* 

you 

J  Prpr.  xxlli.  19,  20,  21 J 


i88  Of  Intemperance  in     SER.  V. 

You  would  do  well  alfo  to  confider  onr 
Saviour's  well-known  parable  J  of  the  foolilli 
young  man,  who  wafted  his  fubftance  with 
riotous  living  ;  and  the  mifery  and  difhonor 
to  which  he  was  reduced,  when  he  became 
the  keeper  and  feeder  of  fwinc  for  another, 
and  would  fain  have  filled  himfelf  with  their 
'hujks:^  after  he  had  fpent  all  he  had  in  luxury 
and  excefs;  but  was  not  permitted  to  do  even 
that,  Tho'  the  ultimate  defign  of  this  part  of 
the  parable,  is  to  reprefent  the  mifery  and 
fhame  to  which  all  wicked  men  in  general 
bring  themfelves  by  forfaking  God,  and  the 
houle  of  their  heavenly  Father,  where  there 
is  "  bread  enough  and  to  fpare  " — true  and 
abundant  felicity  ;  yet  it  .may  be  ufcfully  im- 
prox^ed  in  the  literal  fenfe,  as  an  example  to 
the  young,  of  the  fad  eflecfs  of  riot,  luxury 
and  intemperance  ;  and  a  folemn  leffon  or 
warning  to  them,  to  beware  of  thofe  vices 
in  particular.  But  our  Saviour  gives  ycu  a 
more  direcf  admonition  with  reference  to 
thcfe  fins :  "  Take  heed  to  your  fclves,  "  fays 
he,  *'  Icff  at  any  Umd  your  hearts  be  over- 
charged with  furfeiting  and  drunkcnncfs — • 
*'  and  fo  that  day  come  upon  you  unawares."* 
— "  Left  at  any  time  "  ■ —  There  are  times  of 
peculiar  temptation  to  thefe  vices  ;  particu- 
larly feafons  of  rejoicing,  whether  public,  or 
more  private.  And  there  are  pcrlbns  who, 
tho*  not  habitually  given  to  intemperance, 
arc  yet  fometimes  fliamefully  overtaken    on 

fnch 

%  Luke  XXV.        *  Luke  .\x,  34. 


SJER,  V,     Eating  and  Drinking.    189 

fuch  occafions.  It  will,  therefore,  be  your 
wifdom  and  duty,  to  be  particularly  upoa 
your  guard  at  all  fuch  fcafons. 

The  apolHe  Paul  fpeaks  of  fome  perfon?^ 
"  whofe  God  is  their  belly,  and  whofe  glory 
"  is  their  fiiame."  This  is  peculiarly  appli- 
.cable  to  the  drunkard  and  the  glutton  ;  efpe- 
cially  to  thofe  who  even  make  their  boafts, 
what  mighty  feat§  they  have  done  in  eating 
an -I  drinking  ;  what  heroes  they  are  at  the 
table  ;  and  how  many  men  of  might,  by 
means  of  their  fnperior  prowefs,  they 
have  feen  fallen  as  dead  under  it.  Sucli 
fhameful  and  Ihamelefs  men  there  are  in  the 
w^orld  ;  and  fome  of  them  perhaps,  at  the 
fame  time,  very  zealous  for  the  religious  ob- 
fervation  QiChrlJmas,  or  oiThankfgiving-days  ; 
thinking  thofe  who  difregard  them,  very  im- 
pious, wicked  men  !  • — The  fame  apoftlc  ad- 
moniihes  you  and  all,  who  are  blelTed  with 
the  light  of  the  gofpcl,  to  ahilain  from  all 
fuch  works  of  heathenilh  darknefs  and  igno- 
rance as  thefe  ;  faying,  "  Let  us  call  olfthe 
*'  w^orks  of  darknefs,  and  let  us  put  on  the 
"  armour  of  light.  Let  us  walk  honeilly  as 
*'  in  the  day;  not  in  rioting  and  drunkennefs, 
"  not  in  chambering  and  wantonnefs,  not  ia 
"  ftrife  and  envying.  But  put  ye  on  the 
*'  Lord  Jefus  Chrift:  ;  and  make  no  provifjoa 
"  for  the  flefh,  to  fulfil  the  lulls  thereof." 

Now,  it  is  evident  that  he  is  Toid  ofchrif- 
tain  fobriety,  who  addi^ib  himfcif  to  either  of 
theiTc  vices.     For  v/hat  a  folecifm  would  it  be, 

to 


I  go     Of  htfemperanccy  6cc.     SER.V 

to  fpeak  of  a  religious,  fober  drunkard  or 
glutton  I  If  you  are  truly  fober  and  viitu- 
ous,  you  will  not  allow  yourielvcs  in  an 
over  delicate  and  luxurious  way  of  living  ; 
much  lefs  in  fuch  grofly  criminal  cxccffcs  as 
thefe.  One  defign  of  our  Saviour's  parable  of 
Lazarus,  and  the  rich  man  who  was  **  cloath- 
"  ed  m  fine  linen,  and  fared  fumptuoufly  eve- 
"  ry  dajy'  if  fecms  to  have  been,  to  reprove 
fuch  a  way  of  life  as  dangerous,  and  contrary 
to  the  fpirit  of  religion  ;  even  tho*  people 
ihould  abftain  from  all  grofs  a(^ls  of  intem- 
perance. And  it  is,  unqueftionably,  inconfif- 
tent  with  chriftian  fobricty,  to  make  it  as  it 
were  a  bufinefs  to  pamper  the  body,  and  to 
live  a  delicate,  luxurious  life  ;  tho'  a  perfoii 
ihould  never  be  chargeable  with  gluttony  or 
drunkennefs.  If  this  is  what  is  uppermofl  in  a 
man's  thoughts  and  concerns,  inftead  of  the 
cultivating  his  mind,  and  pleahng  God,  he 
does,  without  doubt,  "  make  provifion  for  the 
flefh  to  fulfil  the  lulls  thereof,"  in  the  fcnfe 
wherein  it  is  forbidden  by  the  apoftle  ;  and 
walks  after  the  flelli,  not  after  the  fpirit. 

To  conclude  this  head  of  difcourlc  :  If  you 
are  fobcr-mindcd,  you  will  make  the  pleaiing 
of  God  your  end,  your  habitual  endeavour; 
and  will  of  confcquence,  rcllrain  your  natural 
appetites  within  the  bounds  of  fuch  a  tem- 
perance, as  is  beft  adapted  to  health,  flrength, 
and  adivity  ;  fuch  a  moderation, as  will  moft 
contribute  to  the  vigor   both   of  body  and 

mind  ; 

%  Luke  XVI. 


SER.  V.       Of  UnckaTtnefs.  igi 

mind  ;  and  thereby  fit  you  for  difchargrng 
the  various  duties  of  life  and  godUnefs,  with 
fpirit  and  alertnefs :  Inftead  of  having  your  bo- 
dies and  fenfes  ftupified,  and  even  your  diviner 
part  benumbed,  borne  down  and  carnalized, 
f  by  an  exceffive  load  of  meat  and  drink  ;  at 
once  to  your  own  fhame,  and  to  the  fcanda- 
lous  abufe  of  the  bounties  of  providence,  giveri 
to  be  received  only  with  temperance  and 
thankfgiving,  by  them  that  know  the  truth. 
From  thefe,  One  may  naturally  proceed  to 
fpeak  of  fome  other  lufts  of  the  flefh,  which- 
are  to  be  avoided  as  contrary  to  fobriety.  Ac- 
cordingly let  me  caution  you,  in  the  ncxe 
place, 

XIII.  Against  afl  thofc  vices  which,  in 
the  language  of  fcripture,  are  comprehended 
under  the  terms  uncleannefs,  and  the  Itift  of 
uncleannefs.  The  feveral  vices  included  in 
thefe  general  terms,arc  emphatically  the  vices 
of  youth.  And  they  are  accordingly  fuppo- 
pofed  to  be  the  fins  primarily  intended  by  the 
apoftle  Paul,  in  one  of  hisepiftles,  by  youthful 
hfts  *  —  "  Flee  alfo  youthful  lufts, ''  iays  he  : 
i.  e.  all  the  vices  of  lalcivioufnefs  and  incon- 
tinence,or  thofe  which  are  oppofed  to  chaftity. 

U N  c  L  E  A  N  N  E  s s  IS  a  fin  of  a  very  heinous 
nature,  dire^ly  oppofite  to  chriftian  fobriety, 
and  of  pernicious  confequence  to  fociety,  as 

well 

*  2  Tim.  ii.   22. 

-i  • Vidcs  ut  pallidas  omnis 

Coena  defurgat  dubia  ?  quin  corpus  onuftum 

Hcrtcrnis  vitiis  ajiimum  qiiocjue  pivegravat  una, 

At^ue  affigit  humo  divine  tarti.^niam  «urs,  Ho&,' 


192  Of  Uncleannefs.         SER.  V. 

>vell  as  to  them  that  are  cnflaved  to  It.  There 
arenotmdeed  wanting,oldlinners  andfervants 
of  fatan,  who  tranfgrefs  in  this  way,  to  their 
own  infamy  ;  and  often,  to  the  ruin  of  their 
eftates,  families,  health,  bodies  and  fouls  ap 
once.  But  yet,  as  was  intimated  before,  this 
is  a  fin  which  reigns  more  generally  amongfl: 
the  young  ;  who  therefore  need  to  be  very 
particularly  warned  againft  it.  The  holy 
fcriptures  abound  with  prohibitions,  and  very 
fevere  cenfures  of  it.  So  that  there  will  be 
fcarcc  need  of  my  doing  any  thing  more  upon 
this  head,  than  to  remind  you  of  fome  of  the 
many  paiTages  of  fcripture  relative  hereto  ;  to 
the  folly  and  mifery  of  this  vice,  and  the 
heavy  curfes  of  God  denounced  againft  thofe 
who  are  guilty  of  it. 

You  cannot  be  ignorant  that  one  of  the  ten 
commandments,  in  which  the  moral  law  is 
epitomized,  or  contained  in  brief,  relates  pai- 
ticularly  to  this  fin — "  Thou  fhalt  not  com- 
mit adultery."  And  as  this  vice,  in  the  vari- 
ous evil  forms  of  it,  frequently  accompanies 
intemperance  in  other  refpeCls,  yea,  is  often 
the  efiecfl  thereof ;  we  find  it  mentioned  and 
cenfured  together  with  them—-"  I  will  punifh 
them  for  their  ways,  and  reward  them  for 
their  doings.  For  they  fhall  eat,  and  not  have 
enough  ;  they  fliall  commit  whoredom,  and 
fhall  not  increafe  ;  becaufe  they  have  left  off 
to  take  heed  to  the  Lord.  Whoredom,  and 
wine,  and  new  wine  take  away  the  heart."J 

Sd 
X  Hyf.  ir. 


SER.  V.  Of  U?2cleannefs,  193 

So  again: — "When  I  fed  them  to  the  full,  they 
then  committed  adultery,  and  afTcmbled  them- 
felves  by  troops  to  the  harlots  houfes.  They 
were  as  fed  horfes  in  the  morning :  Every  one 
neighicd  after  his  neighbour's  wife.  Shall  I  not 
vifit  for  thefe  things  ?  faith  the  Lord:  and  fhall  not 
my  foul  be. avenged  on  fuch  a  nation  as  this  !"  f 

There  are  many  palTages  in  the  Proverbs  of 
Solomon,  which  particularly  fct  forth  the  folly, 
difhonor,  and  ruinous  effects  of  this  vice:  And, 
furcly,  no  perfon  was  more  capable  of  giving 
good  counfel  to  young  men  in  this  refpeft  than 
he—"  My  fon,"  fays  he,  "  attend  unto  my  wif- 
dom,  and  bow  thine  ear  to  my  underftanding — 
For  the  lips  of  a  ftrange  woman  [i.  e.  an  harlot] 
drop  as  an  honycomb,  and  her  mouth  is 
fnoother  than  oil :  but  her  end  is  bitter  as 
wormwood,  Iharp  as  a  two-edged  fword.  Her 
feet  go  down  to  death,  and  her  fteps  take 
hold  on  hell — Remove  thy  way  from  her, 
and  come  not  nigh  the  door  of  her  houfe;  left 
thou  give  thine  honor  unto  others,  and  thy  years 
unto  the  cruel :  Left  iirangcrs  be  filled  with  thy 
wealth,  and  thy  labors  be  in  the  houfe  of  ftran- 
gcrs  ;  and  thou  mourn  at  the  lafi:,  when  thy  flefh 
and  thy  body  are  confumed."J  And  again,  to- 
wards the  end  of  the  fame  chapter — ''  Rejoice 
with  the  WIFE  of  thy  youth — And  why  wilt 
thou,  my  fon,  be  raviflit  with  a  (bange.  woman? 
— For  the  ways  of  a  man  are  before  the  eyes  of 
the  Lord,  and  he  pondereth  ail  his  goings."  In 
the  following  chapter,  fpeaking  Jnll  of  the  ilrange 
woman,  or  harlot,  the  wife  man  fays,  -'  Lud  not 
O  after 

f  Jer,  Chap.  V.  1  Prov.  Ch.  V. 


^94  Of  Unckannefs.  SER.  V. 

after  her  beauty  in  thine  heart,  neither  let  'her 
take  thee  with  her  eyelids.  For  by  means  of  an 
whorifh  woman,  a  man  is  brought  to  a  piece  of 
bread  ;  and  the  adulterefs  will  hunt  for  the  pre- 
cious life.  Can  a  man  take  fire  in  his  bofom, 
and  his  cloaths  not  be  burnt  ?" — He  fpeaks  a 
little  after  of  thofe  who  are  addivfled  to  this  vice, 
as  deflitute  of  underftanding — "  Whofo  com- 
mittcth  adultery  with  a  woman,  lacketh  under- 
ftanding  ;  he  that  doeth  it,  deftroyeth  his  own 
foul.  A  wound  and  difhonor  fhall  he  get ;  and 
his  reproach  fhall  not  be  wiped  away. "J 

The  next  chapter  is  chiefly  taken  up  with  an 
account  of  the  leud  woman,  or  harlot,  and  the 
deceitful,  wicked  arts,  which  fhe  pra6lifes  too 
fuccefsfully  on  young  men  void  of  underftanding 
and  experience.  After  a  very  circumftantial  de- 
fcription  of  her  guileful,  fcrpentine  managements 
and  enticements,  the  wife  man  proceeds  to  relate 
the  miferable  end  of  the  foolifh  unhappy  young 
one  ;  and  to  fet  him  up  for  a  warning  to  future 
ages.  The  account  ends  thus:  *'  With  her  much 
fair  fpecch  fhe  caufcd  him  to  yield  ;  with  the 
flattering  of  her  lips  flie  forced  him.  He  goeth 
after  her  (trait way,"  (be  pleafed  to  take  particu- 
lar notice  of  what  follows — )  "  as  an  ox  goeth 
to  the  (laughter,  or  as  a  fool  to  the  correction  of 
the  ftocks ;  till  a  dart  ftrike  thro'  his  liver,  as  a 
bird  hafteth  to  the  fnare,  and  knoweth  not  that 
it  is  for  his  life.  Hearken  unto  me  now  there- 
fore, O  ye  children,  and  attend  to  the  words  of 
my  mouth.  Let  not  thine  heart  decline  to  her 
ways ;  go  not  after  her  paths.     For  fhe  hath  caft 

down 

X  Prov.  Chap.  VI. 


SER.  V.  Of  Unckannefs,  i  p  ij 

down  many  wounded;  yea,  many  ftrong  men 
have  been  (lain  by  her.  Her  houfe  is  the  way 
to  hell,  going  down  to  the  chambers  of  death."f 

To  thefe  folcmn  counfcls  and  warnings-  out 
of  the  old  tejlaviient^  let  me  fubjoin  two  or  three 
from  the  nei.v — "  Mortify  therefore  your  mem- 
bers which  are  upon  the  earth ;  fornication, 
uncleannefs,  inordinate  affe^lion,  evil  concuplf- 
cence — For  which  things  fake  the  wrath  of  God 
cometh  on  the  children  of  difobedIence."J  And 
again  :  *'  The  Lord  knoweth  how — to  referve 
the  unjufl:  unto  the  day  of  judgment  to  be  pu- 
nifhcd  ;  but  chiefly  them  that  walk  after  the 
fiefh  in  the  luft  of  uncleannefs" — ;i  "Know  ye 
not  that  ye  are  the  temple  of  God,  and  that  the 
Spirit  of  God  dwclleth  in  you  ?  If  any  man  de- 
file the  temple  of  God,  him  fhall  God  deftroy."* 
— "  Know  ye  not  that  your  bodies  are  members 
of  Chrid?  Shall  I  then  take  the  members  of 
Chrift,  and  make  them  the  members  of  an  harlot? 
God  forbid  ! — He  that  committeth  fornication, 
finneth  againfl:  his  own  body."§ 

There  are  divers  kinds  of  leudnefs  and  im- 
purity, which  belong  to  this  head,  befides  adul- 
tery and  fornication  in  the  common  grofs  fenfe. 
We  read  in  fcripture  of  "  committing  adultery 
in  the  heart-''  and  of  fome  perfons  who  have 
"  eyes  full  of  adultery,  and  that  cannot  ceafe 
from  ^iw^  All  obfcene,  lafcivious  or  unchaftc 
"d>ords,  are  alfo  criminal :  To  which  the  apofUe 
refers,  when  he  fays,  "  Fornication,  and  all  un- 
cleannefs, let  it  not  be  onct  named  among  you,  as 
O  2  becometh 

t  Prov.  Ch.  VII.     X  <^ol-  ni.  5,  &c.       |i  2  Pet.  Ch.  II.  9,  10. 
♦  I  Cor.  III.  16,  17.  §  Chap.  YI.  15,  &c. 


196  Of  Undeamicfs.  SER.  V. 

becometh  faints :  Neither  filthlnefs,  nor  foolifli 
talking  ^n^  jejiing,  which  are  not  convenient." 
There  are  fome  ilill  more  unnatural,  fhamcful 
and  brutal  fins,  which  belong  to  this  head.  For, 
as  the  apoftle  obferves,  it  Is  "  even  a  fhame  to 
fpcak  of  thofe  things  which  are  done  of  fome  in 
fecret."  I  fhall  therefore  fpare  at  once  your  mo- 
defly  and  my  own,  in  not  being  more  particular — 
Now,  my  young  brethren,  if  you  are  fober- 
minded,  you  will  keep  yourfelvcs  pure  from  all 
thefe  abominations  ;  againO:  which  the  wrath  of 
God  is  fo  plainly  revealed  from  heaven.  Parti- 
cularly, you  will  avoid  all  forbidden  intercourfe 
with  leud,  profHtute  and  infamous  women  ;  of 
whom,  it  is  faid,  there  are  many  amongfl  us.  I 
know  not ;  but  wherever  they  are,  they  m^ay 
juflly  be  accounted  the  difgrace,  not  only  of 
their  own  fex,  but  of  human  nature  ;  the  pefts 
of  fociety ;  the  contempt  and  abhorrence  of  all 
good  men  ;  the  daughters  of  fatan,  and  the  ex- 
ecration of  the  Almighty.  And  will  you  give 
your  fubftance,  your  lirength,  your  honor,  to 
fuch  infamous  wretches  as  thefe  ;  who  thirfi:  for 
your  wealth,  who  lay  wait  for  the  precious  life, 
and  whofe  doors  are  the  gates  of  hell!  Would 
you  diflionour  the  members  of  Chrifl:  ? — would 
you  defile  the  temple  of  God,  which  is  holy, 
with  fuch  filthy  and  deteftable,  tho'  probably 
painted  and  gilded  idols  ! — Or,  as  to  any  of  that 
fex,  who  are  yet  undebauched,  would  you  be 
*'  firll:  in  the  tranfgrcfilon :"  Would,  or  could 
you,  if  you  tho't  of  the  matter,  be  guilty  of  fo 
difhonourablc,  fo  bafe,  fo  cruel  a  thing,  as  to  en- 
tice 


SER.y.       ..      Of  Unclcannefs,  i^2 

tice  an  innocent,  virtuous  young  woman  to .  for- 
feit her  virtue  and  honor  ? — at  belt  to  her  fliam,^ 
and  grief  all  her  days ;  and,  not  improbably,  to 
the  utter  lofs  of  her  reputation,  and  engaging 
her  in  fuch  a  courfe  of  life,  as  will  ruin  her  both 
foul  and  body  !  O  bafe,  horrid,  infamous  deed  ! 
And  if  the  perfon  thus  enfnared  and  ruined  by 
you,  fhould  be  one  that  had  any  regard  for  you  ; 
this  would  but  increafe  the  blacknefs  and  horror 
of  the  crime,  by  adding  ingratitude  to  It  ! 

The  infinitely  wife  and  beneficent  Author  of 
nature,  and  of  all  the  fecial  pafTions,  afTcftions 
and  inftin<!l:s  in  mankind,  has,  by  his  exprefs 
laws  and  inftitutions,  made  provifion  for  the  re- 
gular, virtuous  and  honourable  gratification  of 
them.  And,  in  one  very  material  inflance,  rela- 
tive to  the  point  in  'hand,  the  following  paflages 
of  fcripture  will  fhew  you  at  once,  both  what 
that  courfe  of  life  is,  which  He  has  ordained, 
and  the  great  guilt  and  danger  of  deviating  from 
it :  I  mean  thofe  very  grave  and  fobcr  words!  of 
the  apoftle  Paul — "  To  avoid  fornication,  let 
EVERY  man  have  his  own  wife,  and  every 
woman  her  own  hufband."f — "  Marriage  is 
HONOURABLE  in  ALL,  and  the  bed  undefiled  ; 
But  whoremongers  and  adulterers  God  will 
judge."  X  t^ 

O  3  XIV.  Let 

t  I  Cor.  vn.  2.  :j:Heb.Xin,  4. 

^  Among  the  numerous  bad  efFedls  of  pride  and  luxury  m  life, 
the  prevention  of  marriage  is  not  the  leaft.  There 'are 
many  men  in  the  world,  who,  tho'  in  circumftances  to  fup- 
port  a  family  comfortably  and  decently,  will  not  comply 
with  the  order  of  God  and  nature,  becaufe  they  are  not  in  a 
capacity  to  live  in  fuch  affiuence  and  fplendor  as  they  defire ; 

fuch 


2^8     Of  Fraud  and  Injujiice.     SER.  V. 

XIV.  Let  me  remind  you,  in  the  next  place, 
that  all  fraud  and  hijujiice  are  abfolutely  incon- 

fiftent' 

fuch  as  their  fathers  live,  or  lived  in  ;  or  fnch  as  many  6^ 
their  acquaintance  live  in  :  That  is,  in  other  words,  becaufe 
they  have  not  much  more  of  the  world  than  they  need.  And 
the  young,  of  the  other  amiable  fex,  having  been  brought  up 
in  a  delicate,  fumptuous  way,  will  not  many,  perhaps,  till 
they  have  the  offer  of  fuch  matches,  that  they  can  imme- 

.  ,  diately  be  maintained  near,  if  not  quite,  in  as  genteel  and 
"grand  a  manner  as  that,  in  which  they  were  brought  up  in 
their  fathers  houfes  ;  or  that  in  which  they  fee  fome  of  their 
cotemporaries  live.  Thefe  are  facts,  as  to  many  perfons  of 
both  fexes.  But  how  irrational  is  it,  that  young  gentlemen 
and  ladies  fhould  expcd  to  begin  the  world  with  as  much 
equipage  and  grandeur,  or  to  live  at  f.rjl  in  as  fumptuous  a 
manner  as.  their  parents  could  weli  do  at  l,ijl,  after  having, 
by  the  bleffing  of  God  on  many  years  induflry,  acqui)ed 
riches  ?  Can  any  expedl  that  their  parents  fhould  either 
make  away  with  themfelves,  or  give  up  all  to  them  whilfc 
they  Hve  ?  One  of  thefe  would  be  necefTary  in  order  to  their 
living  in  the  like  affluence.  Nor  v.-ould  even  this  fuffice,  ex- 
cept in  a  few  cafes.  For  moft  parents  have  more  than  one, 
two  or  three  children  ;  many  have  fix,  eight,  ten,  or  more, 
to  inherit  their  eftates.  So  that  giving  up  all  to  be  divided 
amongft  them,  would  not  put  them  into  fuch  circumftances, 
■as  to  enable  them  to  live  in  the  fame  manner  in  which  they 
■were  brought  up.  Which,  or  fometliing  very  near  it,  is  what 
Ihany  feem  to  infill;  on,  as  the  condition  of  their  entering  into 
the  marriage  ftate.  Vain  and  extravagant  imagination  in- 
Ldeed  !  It  is  to  expedl  what  is  naturally  impoffible.     And 

.  '  the  confequence  hereof  is,  that  many  perfons  live  all  their 
clays,  and  more  Rill,  much  the  greater  and  better  part  of 
them,  in  an  unnatural  (t-ate,  contrary  to  the  exprefs  ordi- 
nance of  God.  And  many  of  the  men  who  live  thus,  betake 
themfelves  to  fuch  pofitively  vicious  cnurics,  (it  is  needleft 
to  fay  in  nxihatrefpeHs  J  as  are  at  once  difhonourable  to  them- 
felves, ruinous  to  many  perfons  of  the  other  fex,  of  low  con- 

V  '  .-dition,and  as  render  both, the  nyfances.  and  di  fgrace  of  fociety . 
3efides  :  the  increafe  of  manisind  i.s  hereby  prevented.  For  as 
to  thofe  who  live  continently  all  their  days  in  a  fingle  ftate, 
(whether  many  or  few)  they  ate  the  occafion  of  no  addition 
to  the  numbers  of  fociety  :  They  are  "written  childlefs;" 
and  do  not  leave  any  to  fupply  even  their  own  places,  when 
they  arc  taken  off  the  itage.    And  as  to  thefe  who  live  oiher- 

■wife, 


SER.  V.     Of  Fraud  and  Injufike,       1 99: 

fiftcnt  with  fobriety.  Certainly,  a  diflioneft, 
injurious  perron-  cannot  be  a  fober  One,  in  the 
fenfe  of  fcripture  ;  wherein  every  fpecies  of 
difhonefty,  unrighteoufnefs  and  fraud,  is  fa 
frequently  and  foleranly  forbidden.  "  What  ! 
"  know  ye  not  that  the  unrighteous  fhall  not 
"  inherit  the  kingdom  of  God?"  — 

O  4  Some 

wife,  in  a  promircuous  or  lawlefs  concubinage  •,  the  experi- 
ence of  all  ages  has  verified  one  part  of  the  curfe  denounced 
againft  fuch  perfons,  by  the  God  of  nature  and  order,  viz,_ 
"  They  fhall  commit  whoredom,  hut  they  flmll  not  increafe  ; 
"  becaufe  they  have  left  otf  to  take  heed  to  the  Lord."[Hor. 
iv.  10.]  That  is,  they  ihall  not  increafe  in  any  fortof  propor- 
tion  to  thofe  who  obfen^e  the  divine  inftitution  of  marriage. 
So  that,  inftead  of  leaving  behind  them  many  fons  and  daugh- 
ters honourably  born, for  thefupport,  increafe  and  ornament 
of  fociety,  they  furaifh  it  only  with  a/^-u)  b-Jhrds  ;  who  are 
alfo  commonly  brought  up  in  fuch  a  way,  unhappy  perfons ! 
as  gives  themfelves,  their  guilty  parents  and  the  common^ 
wealth,  caufe  rather  to  wiih  they  had  never  been,  than  the 
contrary  !  There  are,  indeed,  fome  perfons  born  under  thefc 
unhappy  circumftances,  who  prove  real  ornaments  and  blef- 
fm'^s  to  fociety  :  Nor  ought  any  of  them  to  be  dcfpifed  mere- 
ly on  account  of  their  having  had  llich  profligate  parents. 
Thefe  are  a  few  of  die  many  civil  and  political  bad  confequences 
of  celibacy  ;  one  principal  occafiou  of  which  in  this  country, 
is  that «'  pride  of  life,  which  is  not  of  the  Father,  but  of  the 
world:"— A  kind  of  pride,  which  will  not  permit  people  to 
marry,  unlefs  they  have  much  more  than  nature  requires  ; 
and  can  live,  not  only  comfortably,  but  in  fplendgr,  make  a 
figure  in  the  world,  and  "  fare  fumptuoufly  every  day  :"— 
A  kind  of  pride,  which  feems  to  be  growing  upon  us  inftead 
of  abating,  and  threatens  the  worft  of  evils,  temporal  and 
eternal.  It  is  partly  owing  to  this,  that  not  a  few  perfons  are 
arrived  at  fuch  effrontery  and  impiety  in  their  celibate,  crimi- 
nal way  of  life,  as  even  to  ^^/^7W  the  original  inftitution  of 
Heaven,  and  that 7?^/^  which  the  Spirit  of  God  has  fince  de- 
clared honourable  in  all.     This  is  one  of  the  fureft  evidences 
of  a  grofly  depraved  mind.     And  I  cannot  but  add,  that 
that  pride  of  life,  which  is  one  principal  means  of  preventing 
marriage,  is  of  much  worfe  confequence  in  a  young  country, 
thin  of  inhabitants,  than  \^  an  old  one,  already  nearly,  or 
perhaps  fully  peopled. 


200     Of  Fraud  and  Injujiicc.     SER.  Y. 

SorviE  of  you,  my  young  brethren,  are  yet  In 
your  minority,  under  the  immediate   care   and 
government   of  your  parents,    or  of  guardians. 
Others  of  you   may  be  fervants  or   apprentices. 
Now,   you   may  not,   in   any  refpect,  v/rong  or 
defraud  either  your  parents,  your  guardians,   or 
your  mailers,  any  more  than  another  perfon,  by 
taking  any  thing   lo  your  own  ule,   which  be- 
longs to  them  :  I  mean,    without    their   exprefs 
permiffion,  or  their  known  general  allowance  and  , 
approbation.    One  might  here  apply,  not  impro- 
perly,   the  words  of  the  apofilc,    tho'   written 
originally   with    another  view — "  The    heir   as 
''  long  as  he  is  a  child,   diifereth  nothing  from 
"  a  fervant,  tho'  he  be  lord  of  all  ;  but  is  under 
*'  tutors  and  governors,  until  the  time  appointed  . 
"  of  the   father."  t     Some  children   and   heirs 
may,   perhaps,   imagine   that   it  is  no  crime  for 
them  clandefHnely  to  take  and  ufe  what  belongs 
to    their   parents ;  but  this   Is   a   great  miftake. 
They  have  no  right,  no  more  than  a  fervant  has, 
to  any  thing  befides  what  is  given  to,  or  allowed 
them  :  And  it  will' be  highly  criminal  in  you  to 
take,   at  your  own  difcrction,  any  thing  that  is 
your  parents.     Neither  may   fons,   fervants   or 
apprentices  be,  In  any  rofpe6l,  unfaithful  to  the 
truit   repofed   in   them   rcfpeftivcly.     They  are 
obliged   to   be   pun<fi:ually  honell:,    upright   and 
diligent  in  whatever  is  confided  to  their  care, 
and  in  whatever  they   are   employed    by   their 
parents   or  mafkrs  ;    faithfully   regarding   their 
orders  and  intcrcft,  as  they  will  anfvverit  to  God. 

I 

\   Gal.  IV.  J, 


SER.V.  Of  Covet oufncfs.  201 

I  HARDLY  need  to  add,  after  this,  that  you 
are  all  in  general,  both  thofe  that  are  minors, 
and  thofc  that  are  of  age  to  aft  for  yourfelves, 
to  be  ftriftly  juft  and  upright  in  all  your  deal- 
ings and  intercourfe  with  others  ;  doing  to 
them  "  whatever  you  would  that  they  fliould 
do  to  you."  For  this  Is  not  only  the  law,  the 
prophets,  and  the  gofpel  of  Chrlil:  ;  but  the 
dictate  of  nature  ;  and  found,  almoft  in  the  fame 
words,  in  fome  of  the  heathen  moralifts.  So 
that  all  injuiHcc,  iniquity  and  fraud  towards 
man,  of  every  kind  and  degree,  Is  repugnant 
to  the  hght  o^  nature,  as  well  as  to  chriflian 
fobriety,  and  the  drift  morals  of  the  gofp'eL 
I  may  therefore  difmifs  the  prefent  head,  with 
this  brief  mention  of  it ;  only  referring  you  to 
the  holy  fcriptures,'and  to  your  own  confciences, 
which  Avill  at  once  confent  to  every  thing  en- 
joined therein,  relative  to  juftice  betwixt  man  and 

man. I  proceed  therefore  to  obferve,  in  the 

next  place, 

XV.  That  an  avarjtmiSy  covetous  and 
uuorldly  difpofition,  or  the  immoderate  defire 
and  love  of  riches,  Is  alfo  repugnant  to  fobriety^ 
"  He  that  maketh  haile  to  be  rich,"  fays  Solomon, 
*'  fhall  not  be  innocent." — And,  "  they  that  will 
be  rich,"  fays  the  apofUe  Paul,  "  fall  into  temp- 
tation, and  a  fnare,  and  into  many  foolifh  and 
hurtful  lufts,  w^hich  drown  men  in  deftruftion 
and  perdition.  For  the  love  of  money  is  the 
root  of  all  evil ;  which  while  fome  coveted  after, 
they  have  erred  from  the  faith,  and  pierced 
fhcmfelvcs  thro'  with  many  forrows."     And  our 

bleffed 


202  Of  Covetoujhefs,  SER.  V. 

blelTed  Saviour  has  faid,  "  Lay  not  up  for  your- 
(elves  treafures  upon  earth" — "Take  heed  and 
beware  of  covetoufnefs."  He  fpeaks  of  a  ftrong 
attachment  to  the  world,  as  abfolutcly  incon- 
(Iftent  with  true  religion ;  faying,  "  No  man  can 
*'  ferve  two  mafters ;  for  either  he  will  hate  the 
"  one  and  love  the  other ;  or  elfe  he  will  hold 
"  to  the  one,  and  defpife  the  other.  Te  cannot 
^*' ferue  God  and  mavimon.'* 

Covetous  NESS  is  indeed  commonly  and 
juftly  accounted  the  vice  rather  of  old  age,  than 
of  youth.  However,  inflances  of  it  even  in 
the  latter,  are  not  fo  rare  and  extraordinary,  as 
to  render  a  caution  of  this  nature  fuperfluous  or 
inexpedient  in  a  difcourfe  to  young  men.  The 
apoftle  John,  to  be  fure,  did  not  think  fuch  ad- 
monitions ncedlefs  for  them.  For  it  is  more 
particularly  and  diredtly  to  young  men,  that  he 
addrelfes  himfelf  thus  in  his  firlt  epiftle — "  I  have 
"  written  unto  you,  young  men — Love  not  the 
"  world,  neither  the  things  that  are  in  the  world. 
^'  If  any  man  love  the  world,  the  love  of  the 
"  Father  is  not  in  him — And  the  world  pafTeth 
"  away,  and  the  luft  thereof,  but  he  that  doeth 
"  die  will  of  God,  abideth  forever." 

As  I  juft  now  intimated  to  you,  there  arc 
fome  examples  of  a  covetous,  worldly  temper 
even  in  young  men  :  And  there  is  one  melan- 
choUy  inftance  hereof  recorded  in  the  new 
tcftament.  The  ftory  is  related  by  three  of  the 
evangeliftsjf  without  any  confidcrable  variation; 
and  it  is  particularly  worthy  of  your  ferious  at- 
tention.    This  unhappy  young  man  came  to  our 

Saviour 

t  Mat.  Ch.  XIX..  Btark  Ch.  X.  and  Luke  Ch.  XVIII. 


SER.  V.  Of  Covetoufnep.  203 

Saviour  with  an  apparent,  and  doubtlefs  fomc 
feal  concern,  about  the  falvation  of  his  foul ; 
feying,  "  Good  mafter,  what  good  thing  fhall  I 
do,  that  I  may  inherit  eternal  life  ?  "  By  what 
follows,  it  appears  that  he  was  free  from  all  grofs 
and  fcandalous  vices,  in  the  ufual  fenfe  of  thefe 
terms.  And  one  of  the  evangelifts  fays,  that 
"  Jefus  beholding  him,  Idved  him."  HoweVer, 
bur  Lord  knowing  at  the  fame  time,  that  the 
love  of  this  world  reigned  in  his  heart ;  perceiv- 
mg  alfo,  that  he  had  far  too  high  an  opinion  of 
his  own  virtues  and  righteoufnefs  ;  and  being 
willing  to  prove  him,  and  Ihew  him  to  himfelf^ 
faid,  "  If  thou  wilt  be  prrfe<^,  go  and  fell  that 
thou  hall-,  and  give  to  the  poor,  and  thou  fhalt 
have  treafure  in  heaven  :  And  come  and  follow 
me."  But  the  manner  in  which  he  received  this 
counfel  and  admonition,  and  his  condu<5t  there- 
on, as  related  in  the  next  verfe,  Ihews  that  even 
this  apparently  ferious  young  man,  who  was, 
in  fome  refpe^ls,  beloved  by  our  Lord,  dill  pre- 
ferred a  prefent  treafure  on  earth,  to  a  future 
one  in  heaven,  that  faileth  not.  For  it  is  faid, 
**  But  v/hcn  the  young  man  heard  that  faying, 
he  went  away  forrowful ;  for  he  had  great 
poflTellions."  From  whence  our  Saviour  took 
occafion  to  admonifli  all  that  were  prefent,  con- 
cetnifig  the  deceitfulnefs  of  riches,  the  danger 
attending  them,  and  the  fatal  confequences  of  a 
worldly  mind  ;  faying,  "  Verily,  I  fay  unto  you, 
that  a  rich  man  ihail  hardly  enter  into  the  king- 
dom of  heaven."  Or,  as  it  is  exprefled  in  ano- 
ther evangelift,  "How  hardly  fhall  they  that 
have  riches,  enter  into  the  kingdom  of  God  !" 

Now 


2  04  Of  Covetoufnefs,  SER.V. 

Now,  if  you  are  truly  wife,  you  will  not 
follow  the  example  of  this  unhappy  young  man  ; 
but  confider  it  as  left  upon  record  for  your 
warning  :  And  not  fuffcr  the  love  of  gold  that 
perilheth,  to  reign  in  your  hearts,  inftcad  of 
the  love  of  Chrift  and  of  God,  and  of  the  true 
riches  ; — that  far  more  excellent,  enduring 
fubltance  and.  treafure  in  the  heavens,  "  where 
neither  moth. nor  rufl:  doth  corrupt,  and  whera 
thieves  do  not  break  thro'  nor  deal."  Th^ 
inordinate  love  of  riches  is  abfoKitely  incon-j 
flftent  with-  chriftian  fobriety.  There  is  hardly 
any  furer  evidence  of  a  fordid  and  infane  mind 
than  this:  So  far  is  it  from  being  compatible 
with  a  truly   fober  one. 

It  is  not  the  defign  of  thcfe  fcriptural  coun- 
fels  and  warnings  refpc^ting  riches,  thnt  you 
fhould  have  abfolutely  no  regard  for  them  ; 
much  lefs,  that  you  ihould  wholly  ncgle<^l  all 
worldly  afiairs,  bufmefs  and  commerce,  under  a 
pretence. of  being  heavenly-minded:  A  notion 
which  fomc  lazy  people,  and  dreaming  cnthufiails 
have  efpoufed  ;  thinking  to  be  fubfiiled  in  idle- 
nefs  by  the  labor  and  alms  of  others.  Wealth 
is  the  gift  of  God,  and  confidcrcd  in  fcripture  as 
one  of  thofe  worldly  blelTmgs,  for  which  men 
ought  to  be  thankful  to  the  Father  of  lights.  It 
is  therefore,  tho'  a  trial,  yet  a  real  good  ;  and  not 
;to  be  abfolutely  dcfpifed.  In  the  pofleflion  of 
a(wife  and  good  man,  it  may  conrribute  not  only 
to  the  comfort  of  his  own  life  ;  but  enable  him 
to  do  much  good  in  the  world  in  divers,  ways, 
particularly  in  the  honourable  capacity  of  God's 

almoner 


SER.  V.  Of  Covet otiffjefs,  201J 

almoner  to  the  poor :  While  fools,  or  wicked 
men,  are  often  the  more  unhappy  themfclves, 
and  do  hurt  to  others,  by  means  of  thofe  riches 
which  they  abufe.  Solomon  recommends  an 
honefl:  induftry,  as  the  natural  and  appointed 
means  of  providing  a  comfortable  livelihood  ; 
faying,  "  Go  to  the  ant,  thou  fluggard;  confider 
her  ways,  and  be  wife  :  Which  having  no  guide, 
overfeer,  or  ruler,  provideth  her  meat  in  the 
fummcr,  and  gathereth  her  food  in  the  harveft.'* 
The  apoftle  Paul  fays,  as  from  the  Lord,  that 
*^  if  any  will  not  work,  neither  fhould  they  eat." 
There  is  much  more  to  the  fame  purpofe  in  the 
new  tcftament :  And  it  would  be  a  great  per- 
verfion  of  our  Saviour's  words — "  Labor  not  for 
the  meat  that  pcriiheth  ;" — "  Take  no  thought 
for  the  morrow ;" — and  fuch-iike  admonitions, 
to  underlland  them  as  prohibiting  that  prudent 
care  and  diligence,  in  order  to  provide  for 
ourfelves,  and  "  that  we  may  have  to  give  to 
him  that  needcth,"  which  are  pofitively  enjoined 
in  many  other  parts  of  fcripture. 

Th  e  true  fenfe  of  fcripture  upon  this  heid, 
is  in  general  this :  That  tho'  you  ought  to  be 
induftrious  in  fome  honeft  courfe  of  life,  and  to 
be  thankful  to  God,  if  he  bcftows  riches  upon 
you  ;  yet  you  are  always  to  regard  this  world, 
and  the  perifhing  riches  of  it,  in  due  fubordina- 
tion  to  the  other,  and  to  thofe  far  greater  and 
better  things,  which  God  has  promifed  to  them 
that  love  him  : — That  you  fhould  not  be  immo- 
derately fet  in  the  purfuit  of  riches,  or  gripe 
them  too  fafi:  when  acquired,  fo  as  to  with- 
hold 


2o6  Of  Enthufiafm.  SER.  V. 

hold  your  alms  from  the  proper  objects  of  it : — 
That  you  fhould  not  truft  in  them,  but  in  the 
living  God,  who  "  giveth  us  richly  all  things  to 
enjoy :" — That  you  fhould  make  fuch  a  wife 
and  reafonablc  ufe  of  them,  as  is  agreeable  both 
to  nature,  and  to  the  will  of  God  ;  and  be  ready 
to  part  with  them  at  his  call,  in  hope  of  a  better 
and  more  enduring  fubftance  ;  even  thofe  things 
that  are  "  above,  where  Jcfus  Chrift  fitteth  at  the 
.  right  hand  of  God."  Neither  are  you  to  ima- 
gine yourfelves  fober-minded,  as  ChrilHans  are 
obliged  to  be,  till  the  temper  of  }'Our  minds  is 
conformable  to  fuch  fober  maxims  as  thefe : 
For  there  is  nothing  in  them  that  favours,  in  the 
leaft  degree,  ol Jupetjiition  or  enthnjtafm  ;  which 
are  fo  far  from  being  the  chara6teriftics  of  a 
fober  mind,  that  they  are  dirc6lly  repugnant 
thereto.  And  this  leads  me  to  obferve  more 
particularly,  in  the  laft  place,  what  was  hinted 
in  the  former  part  of  this  difcourfe,  viz. 

XVI.  That  all  enthu/tajlic  notions,  and 
fuperjlitious  praiticcs,  ftand  in  oppofition  to 
chriitian  fobriety ;  and  ought  to  be  guarded 
againft.  A  fober  mind  is  not,  furely,  an  in- 
fane,  fanciful,  over-heated  or  raving  one';  but 
a  found,  compofed  and  rational  mind  ;  a  mind 
well-informed  with  the  knowledge  of  God, 
and  of  true  religion  ;  and,  upon  rational  prin- 
ciples, or  proper  grounds  of  convi<51-ion  of  the 
truth,  excellency  and  importance  of  chrifti- 
anity,  firmly  attached  to  it,  as  it  was  preached 
by  Chrift  and  his  apoftles.  All  enthufiaftic 
rants  and  conceits,  all  fuperftitious  notions  and 

prafliccs , 


SER.  V.  Of  Enthufiafm,  207 

practices ;  I  mean,  all  fuch  as  are  warranted 
neither  by  reafon,  nor  by  the  holy  fcriptures, 
are  therefore  repugnant  to  fobriety. 

That  fobriety  of  mind  ought  to  be  confi* 
dered  in  oppofition  to  all  fuch  fancies,  and  reli- 
gious madnefs,  is  very  obvious  from  one  paflage 
of  fcrlpture  at  Icaft,  directly  in  point.  It  is  in 
the  Afcs  of  the  apoftles,t  and  was  referred  to 
before.  We  there  find  the  apoftle  Paul  giving 
a  particular  account  of  his  converfion  to  the 
Faith  of  Chrift,  before  King  Agrippa,  and  Feftus 
the  governor ;  apologizing  for  himfelf,  and  fpcak* 
ing  of  the  truth  and  evidences  of  chriftianity. 
*'  And  as  he  thus  fpake  for  himfelf,  Feftus  faid 
"  with  aloud  voice,  Paul,  thou  art  hefide  thyfelf ; 
"  much  learning  doth  make  thccmadJ'  Whether 
Feftus  fpake  fmcerely  or  ironically  about  the 
apoftle's  learning,  is  not  at  prefent  material :  It 
is  evident  that  he  thought  him  now  difordered 
in  his  mind,  and  a  religious,  raving  enthufiaft. 
Upon  which  the  apoftle  calmly  and  refpe^fuUy 
replied,  "  I  am  not  mad^  moft  noble  Feftus  ;  but 
"  fpeak  forth  the  words  of  truth  2Si^fohern€fs** 
In  which  anfwer,  you  perceive  that  fpeaking  the 
words  of  "  truth  and  fobernq^,"  ftands  in  oppo- 
fition to  the  reproachful  charge  as  to  his  being 
"  befide  himfelf"  and  '*  mad."  One  obvious 
remark  upon  this  piece  of  hiftory,  is,  that  men 
of  dark  and  depraved  minds  rnay  mif-call  truth 
and  fobernefs,  madnefs :  For  fuch  men  receive 
not  the  things  of  the  fpirit  of  God  ;  which  are 
fooliftintfs  and  madnefs  to  them.  This^  how- 
ever, does  not  in  the  ieaft  invalidate,  but  rather 

confirms 

t  Chap.  XXVI.  24,  25„ 


2o8  .Of  EfitlmJIafm.  SER.  V/ 

confirms  the  other  obfervatlons  'that  real  eiithu- 
fiafm,  or  religious  madnefs,  a(5lually  (lands  in 
oppofition  to  true  fobriety  of  mind,  how  often 
foevcr  one  may  be  m'ljlaken  for  the  other. 

If  therefore,  you  afpire  to  be  fober-mindcd, 
you  are  always,  and  in  all  things,  to  be  govern- 
ed by  right  reafon,  truth,  rational  evidence,  and 
the  genuine  doftrines  and  duties  of  chriflianity  ; 
and  to  be  upon  your  guard  as^ainft  all  wild  no- 
tions and  conceits  ;  all  fuperftition  and  enthufi- 
afm,  whether  in  principle  or  in  practice. — Tho* 
there  have  been  times  and  places,  wherein  it 
feemed,  by  the  preaching  chiefly  in  vogue,  to  be 
an  eftablifhed  maxim,  that  people,  and  particu- 
larly the  young,  mufl:  be  firll:  put  "  beflde  them- 
felves,"  and  made  "  mad,"  by  a  furious  applica- 
tion to  their  paflions,  with  little  or  no  folid 
inftruction  to  their  minds,  in  order  to  make 
them  fober!  Yea,  fobriety  of  mind  feems  to 
have  been  thought  by  many,  to  confift  chiefly 
in  an  heated  imagination,  in  wild,  unfcriptural 
fancies,  and  in  fuch  confcquential  prafticcs,  both' 
in  rcfpcifl:  of  religion,  and  the  affairs  of  common 
life,  as  are  directly  repugnant  to  all  true 
fobriety,  or  a  found  mind.  And  young  people 
need  to  be  particularly  cautioned  againlt  thcfe 
delufions  and  infatuations;  being,  through  in- 
experience, the  warmth  of  their  blood,  and 
the  ftrength  of  their  paffions,  peculiarly  expofed 
to  them  ;  efpccially  when  recommended  to  them 
either  by  a  very  foft  and  delicate,  or  a  tragical, 
boiflerous  and  outrageous  addrefs. 

Superstition 


SER.    V.  Of  Entlmfiafm.  209 

Superstition  and  enthufiafm  are  not,  in- 
dexed, commonly  confidercd  as  vicious^  or  any 
ways  crhnhiiil  in  their  nature;  but  rather  only 
as  innocent  human  infirmities.  But  it  is  not 
eafy  to  fee,  why  they  Ihould  be  treated  with  fo 
much  tendernefs,  except  in  fome  particular  cafes, 
wherein  they  appear  to  have  their  origin  in  cor- 
poreal difordcrs.  When  this  is  the  cafe,  the 
fubjefts  of  them  are  to  be  pitied,  like  other 
unhappy  people  under  a  total  or  partial  diftrac- 
tion,  arifing  from  fimilar  diforders  in  the  animal 
frame.  But  fuch  cafes  as  thefe  being  excepted, 
they  are  real  and  great  vices  of  the  mind;  I 
mean,  where-evcr  they  are  found  in  a  great  degree. 
For  they  (Irongly  imply  a  criminal  mifufe  of  the 
undcrftanding,  and  of  the  word  of  God  ;  which, 
being  rightly  ufcd,  would  effectually  prefervq 
people  from  chefe  errors  and  delufions.  A  per- 
fon  that  makes  fuch  ufe  of  his  reafon,  and  of 
the  holy  fcrlptures,  as  he  ought  in  duty  to  make, 
never  did,  never  will,  never  can  fall  into  the 
errors  of  a  raving,  wild  enthufiafm  ;  fo  contrary 
to  ail  true  fobricty,  and  fo  fruitful  of  mifchief 
in  the  world.  For  all  which  mifchiefs  the  en- 
thufiafl"  is  as  much  accountable,  as  the  drunkard, 
and  the  man  whofe  ano;er  has  got  the  better  of 
his  reafon,  are  for  the  diforders  and  outrages 
committed   by   them   rcfpedively. 

Enthusiasts  are  commonly  full  of  pride, 
felf-conceit,  wrath  and  bitterncfs.  All  their 
dreams  and  reveries  are  facred  with  them,  all 
divine :  And  they  who  dare  to  contradict  or 
difpute  them,  are  of  cQiifequence  hereticks,  un- 
P  converted, 


1  m  Of  Enthufiafm.  SER.  V, 

cdtfvcfted,  wicked  men,  the  enemies  of  God. 
Hence  rafh  judging  and  condemning  :  Hence 
fatal  breaches  in  families,  amongfl:  neighbours, 
in  churches,  in  civil  focieties :  Hence  envying  and 
llrife,  and  every  evil  work.  Enthufiafm  is  gene- 
mlly  outrageous  and  cruel  as  the  grave,  under  a 
pretence  of  zeal  for  religion  and  the  glory  of 
God.  They  who  are  poffefTed  of  this  evil  fpirit 
in  a  great  degree,  commonly  think  they  can  nei- 
ther fiy  nor  do  too  much  againll:  thofe,  upon 
whom,  in  the  pride  and  naughtincfs  of  their 
hearts,  they  have  waged  war,  as  unorthodox  ene- 
mies to  the  moft  High:  Conceiting  that  by 
*^  killing  them,  they  would  do  God  fcrviee." 
Almort  all  great  enthufiafts  evidently  difcover  a 
difpofition  to  be  perfecutors,  and  to  deftroy  their 
oppofers,  if  they  dared,  and  had  it  in  their  powder: 
Unhappily  miflaking  a  kind  of  polTeflion  for  in- 
fpiration,  and  the  lofs  of  humanity  for  the  acqui- 
iition  of  a  divine  nature  ! 

Enthusiasm  has,  perhaps,  been  productive 
6f  as  much  evil  in  the  world,  as  the  molt  flagrant 
and  acknowledged  immoralities:  Yea,  it  leads  na- 
turally and  dire6lly  to  fuch  immoralities  ;  as  was- 
intimated  before.  It  is  dire611y  the  reverfe  of 
"  the  wifdom  that  is  from  above,"  in  its  nature 
and  effe<51:s  ;  tho'  miftaken  for  it.  It  is  neither 
pure,  nor  peaceable,  nor  gentle,  nor  eafy  to  be 
entreated  ;  it  is  not  full  of  mercy,  or  of  any 
good  fruits ;  it  is  not  without  partiality,  nor 
without  hypocrify ;  neither  are  the  fruits  of 
righteoufncfs  fown  in  peace  by  enthufiafts,  but 
the  feeds  of  all  unrighteoufnefs,  in  divifions  and 

difcord. 


SER.V.  Of  Enthufmjin.  ^ii 

difcord.  What  dreadful  confufions  and  calami- 
ties enthufiafm  has  fometimeS  occafioned,  nearly, 
if  not  quite  to  the  overturning  of  kingdoms,  \% 
known  to  thofe  that  are  convcrfant  in  hiftory. 
And  let  me  add,  that  if  our  own  country  has  di- 
vers times  fmce  the  firR:  fettling  of  it,  been  the 
wretched  theatre  of  fuch-like  diforders  and  mife- 
ries  in  a  great  degree,  it  will  render  my  giving 
you  a  very  particular  caution  againft  enthufiafm, 
the  more  expedient.  Let  me  therefore,  in  the 
fear  of  God,,  and  in  fricndfhip  to  you,  warn  you 
never  to  forget  that  you  are  reafonable  creatures. 
There  is  nothing,  which  is  not  founded  in 
reafon,  truth  and  nature,  and  in  the  holy  word 
of  God,  which  is  the  higheft  reafon,  that  in  any 
meafure  defcrves  the  name  of  religion.  You 
are  always  to  make  the  holy  fcriptures  the  rule 
both  of  your  faith  and  pracftice,  exercifing  youf 
bell  reafon  in  difcovering  the  true  fenfe  thereof; 
never  admitting  any  thing  as  religious  truth  or 
duty,  but  what  is  agreeable  thereto  ;  and  let  me 
add,  giving  your  chief  attention  to  the  plain,  in- 
difpurable  doctrines  and  duties  of  chriftianity, 
which  are  certainly  o^  the  grcateft  importance. 
The  obfcrvation  of  thefe  counfels  will,  by  the 
blelTmg  of  God,  be  a  fufficient  fecurity  to  you 
againfl:  all  enthufialHc,  fuperftitious  notions  and 
pradiices  ;  fo  contrary  to  fobriety  of  mind, 
and  of  fuch  fatal  confcquence,  as  has  been 
reprefentcd. 

Thus,  my  beloved  young  brethren,  I  have 

particularly  mentioned,  and  warned  you  againfl:, 

fome  of  the  principal  of  thofe  follies  and  vice^, 

P  %  thofe 


212  General  Cowifels  SER.  V. 

thofe  finful  excciTes  and  irregularities,  both  in 
principle  and  pra^lice,  which  ftand  in  oppofition 
to  chriftian  fobricty.  An  ugly,  deformed  picHiure, 
fet  by  the  fide  of  a  fair  and  beautiful  one,  ferves 
as  a  foil  thereto  ;  making  its  beauty  the  more 
confpicuous,  and  recomjiicnding  it  to  the  beft  ad- 
vantage. It  is  therefore  hoped  that  what  has 
been  fiid  of  irreligion,  folly  and  vice.  In  this  and 
my  lad:  difcourfe,  will  ferve  to  illuftrate  and  re- 
commend to  you  that  pure  and  undcfiled  re- 
ligion, which  was  explained  to  you  in  fomc 
preceeding  ones.  If  any  of  you  have  unhappi- 
ly, heretofore,  preferred  vice  to  virtue,  and  i]ii- 
piety  to  godlinefs  ;  it  was  doubtlefs,  in  part  at 
lead,  becaufe  you  did  not  clearly  difcern  the  real 
beauty  of  the  one,  and  the  deformity  of  the 
other.  I  have  endeavoured  to  place  them  both 
in  fucha  light,  that  you  can  hardly  help  doing 
it  now,  unlefs  the  god  of  this  world  has  fadly 
blinded  your  eyes,  lell:  the  light  d  the  glorious 
gofpel  fhould  appear  to  them.  May  He  that 
at  firfl:  faid,  "  Let  there  be  light ;"  and  at  whofe 
word  it  '*  fhined  out  of  darknefs,  flilne  into  all 
your  hearts,  to  give  you  the  knowledge  of  his 
glory,  in  the  face  of  Jefus  Chrlft  1" 

I  HAVE  endeavoured  faithfully,  and  in  the 
plainefl  manner,  by  God's  bleffing  concurring,  to 
lead  you  to  the  knowledge  and  love  of  the  truth, 
free  from  all  human  inventions,  refinements,  and 
commandments  of  men,  whatfoever  ;  in  humble 
imitation  of  the  holy  apo[l:le,who  faid, — *'  Seeing 
"  we  have  received  tills  miniftry — we  faint  nor : 
"  But  have  renounced  the  hidden  things  of  dif- 

"  Konefty, 


SER.V.  and  Warnings,  21^ 

*'  honefty,  not  walking  in  craftinefs,  nor  hand- 
*'  ling  the  word  of  God  deceitfully ;  butbyniani- 
**  feftation  of  the  truth  commending  ourfclves 
"  to  every  man's  confcience  in  the  fight  of  God/'f 
If  you  are  convinced  in  your  own  confcicnces, 
as  I  doubt  not  but  you  are,  that  1  have  been  re- 
commending to  you  nothing  but  fober  truth, 
and  fober  religion  :  If  you  arc  alfo  perfwaded, 
that  I  have  been  warning  you  againft  nothing 
but  what  is  contrary  to  found  doftrinc,  and  to 
chriftian  fobriety,  from  a  lincere  defire  of  your 
eternal  happinefs  ;  then  take  heed  how  you  re- 
jed  thefe  friendly  counfcls  and  vv^arnings.  For 
in  fuch  a  cafe,  "  he  that  dcfpifeth,  dcfpifeth  not 
man,  but  God." — If  you  are  wife,  you  will  be 
-wife  for  yourfelves  ;  but  if  you  fcorn,  you  alone 
fliall  bear  it!" 

How  you  have  lived  in  times  paft,  is  beft 
known  to  God  and  to  yourfelves.  If  I  certainly 
knew  that  any  of  you  had  been  often  and  grofly 
guilty  of  any  of  the  crimes,  which  have  been  cen- 
lured  in  this  and  ihe  foregoing  difcourfe,  as  I  do 
not ;  yet  you  may  be  affured,  that  I  am  fo  ten- 
derly concerned  for  your  reputation  In  this 
world,  as  well  as  for  your  happinefs  in  the  next, 
that  I  fhould  not,  without  the  grcateft  reluctance, 
fpeak  of  it  by  way  of  reproof  and  rebuke,  in  this 
public  manner.  However,  if  any  of  you  are 
confclous  to  yourfelves,  that  you  have  not  hither- 
to walked  according  to  the  laws  of  chriftian  fo- 
briety ;  I  mufi:  admonifh  you  to  repent  of  all 
your  violations  of  them  ;  and  to  bring  forth  fruits 
P  3  meet 

t  2  Cor.  VI,  I;  3.. 


^l^       General Coimfels,  <bc.       SER.  V. 

Ijieet  for  repentance,  by  forfaking  3^our  paft  fins, 
and  living  foberly,  rightcoufly  arid  godly  for  the 
time  to  come;  that  fo  you  may  Aand  acquitted 
in  the  great  day,  inftead  of  being  "  condemned 
with  the  world." 

Let  me,  on  the  other  hand,  exhort  thofe  of 
you  that  are  already  fobcr-mindcd,  to  perfcverc  in 
well-doing ;  to  grow  in  grace,  and  in  the  know- 
ledge of  our  Lord  and  Saviour  Jcfus  Chrif}  ;  and 
to  perfed  holinefs  in  the  fear  of  God — "  Finally, 
^'  brethren,  whatfoevcr  things  are  true,  whatfo- 
-^'  ever  things  are  honeft,  whatfoevcr  things  are 
•^*  juH-,  whatfoevcr  things  are  pure,  whatfoevcr 
*'  things  are  lovely,  whatfoevcr  things  are  of 
"  good  report ;  If  there  be  any  virtue,  if  there 
*'  be  any  praife,  think  of  thcfe  things.  Thofe 
"  things  which  ye  have  both  learned,  and  re- 
**  ceived,  and  heard — do;  and  the  God  of  peace 
•**  fhall  be  with  you."f 

t  Ept-  Chap.  IV. 


SERMON  VI. 


Sermon     VI. 

Young  Men  exhorted  to  Sobriety  by  vari- 
ous Confiderations,  T^/z.  (i.)  Of  the 
Reafonablenefs  thereof.  (2.)  Of  thejr 
religious  Education.  (3.)  Of  the  coa- 
ftant  Goodnefs  of  God  to  them.  (4.) 
Of  his  corre6live  Vifitations.  (^.)  Of 
their  Vows  and  good  Refolutions  ih 
Times  of  Trouble.  (6.)  Of  the  inwarjd 
Peace  attending  Sobriety.  (7.)  Of  the 
Efteem  and  Honor  which  it  procures.^ 

TITUS      IL     6. 

Young  Men  like  wife  exhort  to  be  fober- 
minded. 

MY  young  brethren,  in  die  firft  difcourfe 
upon  this  fubjed,  a  variety  of  obferv^- 
tions  were  made  upon  the  text,  by  way 
of  introdu<^ion  to  the  main  defign. 

In  the  two  next  difcourfes,  the  nature  of  chrif- 
tian  fobriety  was  fomewhat  diftin<5tly  explained, 
and  curfgrily  recommended  to  you. 

P  4  In 


'^  1 6  ToungMen  exhorted  to  Sobriety,  SER.VI. 

,  In  the  two  lafl:  difcourfcs,  fomc  of  the  many 
fins,  follies  and  criminal  excefTcs  which  are  con- 
trary to  fobricty,  were  particularly  mentioned  to 
you ;  from  all  which  you  were  warned  to  abftain. 

I  HAVE  fpoken  of  nothing  as  a  truth  to  be 
believed,  or  a  duty  to  be  praftifed  by  you,  as  a 
branch  of  this  fobriety,  without  afhgning  fonie 
reafon  or  rcafons  for  it,  how  briefly  foever. 
Neither,  on  the  other  hand,  has  any  thing  been 
mentioned  as  repugnant  to  fobriety,  without  of- 
fering fomething  to  your  confideration,  by  way 
of  diflwafive  from  it.  So  that  I  have,  in  c^ct\, 
been  exhorting  you  to  be  fober-minded,  while 
my  profeffed  defign  was  rather  only  to  explain 
what  is  intended  thereby,  and  to  fhew  you  what 
is  inconfident  therewith.  But  it  has  been  my 
intention  all  along,  by  the  will  of  God, 

Thirdly,  More  largely  and  (lilHnftly  to  ex- 
hort you  to  this  fobriety  of  mind,  and  to  dif- 
fwade  you  from  the  contrary. 

I  SHALL,  accordingly,  now  proceed  to  this 
branch  of  my  defign,  by  laying  before  you  fuch 
confiderations  and  arguments  of  various  kinds,  as 
may  be  effectual  to  perfwade  you  to  be  fober- 
minded,  by  the  blefling  of  God  concurring  ;  or 
elfe,  if  they  are  difrcgarded,  will  leave  you  the 
more  inexcufeable.  Which  I  pray  God,  may  not 
be  the  cafe  with  any  of  you  :  Though  it'  it,fliould, 
it  will  be  nothing  that  is  unufual ; — nothing  but 
"what  often  happened  of  old,  under  the  preach- 
ing of  the  apoftles  themfelvcs,  who  were  fo  enoi- 
nently  faithful  to  God,  and  to  the  fouls  of  men. 
Confcious  oi:  this  fidelity,  they  left  the  event,  the 

Jticcefs 


SY^Nl.YoungMen  exhorted  toSobriety,  217 

fuccefs  of  their  labour  of  love,  with  God  ;  in  full 
afTurance  of  his  gracious  approbation,  whatever 
that  might  be.  Whether  their  hearers  received 
and  relifhed  tlie  word  preached,  to  their  falva- 
tion,  or  difreliflied  and  reje^-ed  it,  to  their 
deftru6lion ;  yet  they  knew  their  own  conduct 
with  refpe<fl:  to  both,  would  be  acceptable  to 
God,  who  is  pleafed  with  the  faithfulnefs  of  his 
fcrvants,  whether  fuccefsful  or  not.  Thcfe  are 
the  fentiments,  which  one  of  the  chief  of  the 
apoftles  exprelTes  in  the  following  words  :  *'  Wc 
*'  are  unto  God  a  fweet  favour  of  Chrift  in  them 
"  that  are  faved,  and  in  them  that  perilh.  To 
'*  the  one  we  are  the  favour  of  death  unto 
*'  death  ;  and  to  the  other  the  favour  of  life 
"  unto  life — For  we  are  not  as  many  which 
*'  corrupt  the  word  of  God ;  but  as  of  fincerity, 
'*  but  as  of  God,  fo  fpeak  we  in  Chrift."  f 

Let  me  briefly  premife  a  few  things  here,  be- 
fore I  proceed  to  the  propofcd  exhortation.  And, 

I.  An  exhortation  to  fobriety, implies  the  ufe 
of  argument,  of  fober  and  folid  reafons,  addelTed 
to  the  undcrftanding.  General  counfcls,  or  loud, 
pathetic  exclamations,  addrcfTed  folely  to  the 
pafTions ;  or  merely  calling  upon  people  to  be 
fober-minded,  without  fuch  intelligible  motives  as 
are  adapted  to  influence  a  reafonable  mind,  docs 
not  deferve  the  name  of  chriftian  exhortation  : 
It  is  but  empty  harrangue  and  declamation  ;  from 
which  no  good  and  lafting  effeds  can  be  exped- 
ed,  how  much  foever  perfons  may  be  moved 
and  agitated  thereby  for  a  time.  I  fliall  there- 
fore confider  you  as  reafonable  creatures ;  and 

make 

t  2  Cor.  Ch.  II. 


2 1 8  YoungMenexhortedtoSohnetyS!E^,y}:, 

fi>^e  ufe  of  fUjCh  arguments   and  confideratlons, 
^  are  adapted  to  work  upon  a  rational  mind. 

2.  These  argurnents  will  be  of  a  gcqeral 
nature;  refpe(5ling  fobriety  of  mind  in  that  large, 
comprehensive  fenfe,  in  which  it  was  explaiped 
\n  the  preceeding  difcourfes,  rather  than  any 
iingle  branches  of  it.  For  the  particular  parts 
pr  branches  thereof,  Jiave  had  fo  much  faid 
upon  them  refpeftjvely  already,  that  it  is  the  lefs 
neceffary  to  infift  upon  them  now.  And  it  will 
te  more  expedient  and  ufeful,  to  urge  upon  you 
fobriety  of  fnind  in  general,  confidcred  as  coa- 
taining  all  tKofe  particulars  that  have  been  fepar 
rately  fpoken   of. 

3.  Tho'  fome  of  thefe  arguments  will  be  o£ 
lefs  weight  than  others ;  yet  none  of  them,  it  is 
hoped,  will  be  unworthy  to  be  mentioned  in  a 
grave  difcourfe,  or  undeferving  of  your  regard. 
There  is  nothing  of  any  real  weight,  that  can 
be  faid  upon  this  fubjeft,  but  vrhat  may  properly 
claim  attention,  in  proportion  to  that  weight. 
And  it  muft  needs  be,  that  in  a  great  number  of 
arguments  for  fobriety,  there  muft  be  a  differ- 
rence  in  refpc<ft  of  their  importance :  They 
cannot  alt  be  of  the  fame,  or  equal  force  ;  tho' 
they  may  all  be  according  to  truth,  nature, 
reafon  and  fcrlpture.  Some  of  thofe  which  J 
ihall  offer  to  your  confideration,  are,  I  think,  a? 
y^eighty  as  the  heart  of  man  can  conceive  ;  an4 
none  of  them,  I  hope,  fuperficial,  fancifial  or 
iimfolid.  But  you  ihall  judge  of  them  yo^r- 
iejves :  For^  I  neither  claim  nor  defire  a  Mind, 
implicit  deference  to  any  thing  which  I  fay,  even 

from 


SERNl.ToungMen  exhorted  to  Sobriety,  2 1 9 

from  the  young  ;  but  aim  at  giving  you  rational 
conviction :  Without  which  there  can  be  no 
religion,  whether  in  principle  or  pradice,  be- 
coming reafonable  creatures ;  nor,  confequently, 
any  thing  that  deferves  the  name  of  chriftian 
fobriety,  either  in  the  young  or  the  old. 

4.  These  arguments  will  have  a  primary 
refpeCl  to  thofe  perfons,  that  are  not  yet  fober- 
minded  ;  being  defigned  and  adapted  both  to 
^waken  and  to  encourage  fuch  ;  to  iliew  them, 
on  one  hand,  the  fatal  confequences  of  perfc- 
verlng  in  their  finfu)  courfes ;  and  on  th^ 
other,  the  reafbnablenefs,  ^nd  many  adyantagee 
of  fobriety.       But, 

5.  Tho*  the  following  confiderations  wJD 
be  chiefly  adapted  to  the  flate  of  the  vicious  ; 
yet  they  may  be  of  life  to  all  thofe  perfons, 
whether  old  or  young,  that  are  already  fober- 
minded  ;  by  confirming  them  in  the  faith  and 
praftice  of  religion  ;  by  encouraging  them  to 
"  go  on  unto  pcrfc<51ion  ;"  and  fhewing  them 
the  danger,  either  of  a  total  or  partial  decline 
from  *'  the  right  ways  of  the  Lord."  It  is 
hoped,  there  are  fome  of  the  young  amongft  us, 
that  are  truly  fober-minded ;  who  may  yejt 
greatly  need  encouragement  and  confii'mation  \\x 
the  faifh,  ^nd  in  the  continued  praftice  of  theif 
duty.  Neither  would  1  have  it  fuppofed,  tha^ 
\  conclude  there  are  none  fuch,  becaufe  1  addrefs 
ipayfelf  more  efpecially  to  thofe  unhappy  young 
men  that  are,  or  may  be,  of  ^  contrary  charafter. 

These 


220        Chrijiian  Sobriety         SER.  VI. 

These  things  being  premifed,  my  young 
brethren,  what  1  would  firfl:  of  all  propofe  to 
your  confideration,   is, 

I.  That  this  fobiiety,  confidcrcd  in  on» 
entire  view  as  it  has  been  explained,  is  a  moft 
teafonable  thing.  Reafon  is  a  noble  prerogative 
which  God  has  given  you ;  whereby  you  are 
diftinguiflied  from  the  fowls  of  heaven,  and 
from  the  beafi:  of  the  field  y  from  the  horfe  and 
mule  which  have  no  under  (landing.  It  lliould, 
therefore,  be  your  ambition^  an  ambition  truly 
laudable,  to  a<^  up  to  your  rational  characflcr  in 
all  refpecfts  ;  and  never  to  degrade  or  dlfhonor 
yourfelveS)  by  a  condu<n:  repugnant  thereto. 
This,  in  general,  you  will  all  readily  acknow- 
ledge. And,  to  apply  it  to  the  grand  point  in 
view;  what  is  there, — what  can  there  be,  fo 
rcafonable,  as  that  you  fhould  be  fobcr-minded, 
or  truly  religious  ?  This  is  the  fum  of  human 
reafon,  of  human  wifdom,  reduced  to  practice  : 
For  which  caufc,  in  the  writings  of  Solomon, 
wifdom  is  only  another  name  for  religion,  or 
fobriety  ;  and  folly,  only  anotlicr  name  for 
irreligion  and  vice.  There  is  nothing  that  'dc- 
fcrves  the  title  of  wifdom,  in  comparifon  of  the 
former,  which  fo  much  excels  every  thing  elfc 
that  pades  under  the  fame  name  ;  —  nothing 
which  deferves  the  title  of  folly,  in  comparifon 
of  the  latter,  which  fo  much  furpa^Teth  all  other 
folly.  So  the  wife  man  explains  himfclf,  when 
he  fays,  "  the  foolifhnefs  of  fools  is  folly  ;"  i.  e. 
the  folly  of  irreligious,  wicked  men,  is  em- 
phatically folly,  the  greatcft  that  can  be  con- 
ceived 


SER.  VL        reafonable  in  itfclf.  221 

ceived  of:  All  other  folly  Is  a  kind  of  wrfdom,  in 
comparlfon  of  this.  On  the  other  hand,  all  other 
pretended  wifdom  is  but  folly,  in  comparifbn  of 
knowing  God  and  keeping  his  commandments. 

None,  certainly,  but  a  fool,  can  fay  in  his 
heart,  "  There  is  no  God."  And  if  there  be  a 
God,  the  Creator  and  Lord  of  all,  perfeft  in 
power,  wifdom,  righteoufnefs,  &c.  is  it  not 
evidently  a  moft  reafonable  thing  to  love,  reve- 
rence, honor,  truft  in  and  obey  him,  even  with 
all  the  heart,  foul,  ftrcngth  and  mind  ?  What 
greater  folly,  what  furer  mark  of  infanity  can 
there  poflibly  be,  than  to  contemn  or  difregard, 
to  affront  and  difobey  the  only  living  and  true 
God  ?  Will  you  abufe  language  fo  much,  as  to 
call  any  One  that  does  fo,  a  reafonable  and  wife 
man  !  Moreover  :  If  Jefus  Chrift,  the  Son  of 
God,  came  into  this  world  to  enhghten,  to  re- 
deem and  fave  it,  according  to  the  fcripture- 
account,  of  which  there  is  rational,  conclufive, 
abundant  evidence ;  then,  certainly,  you  are 
bound  in  reafon  to  believe  in  him;  to  refpe^and 
honor  him  in  the  high  relation  of  a  "  mediator 
between  God  and  men  ;"  to  fubmit  yourfelves  to 
his  teaching  and  authority,  to  believe  his  words, 
to  trufl:  in  him,  and  to  obey  all  the  laws  of  his 
kingdom,  or  the  commandments  of  God  as 
promulgated  by  him,  in  the  name,  and  by  the 
authority  of  the  Father.  What  can  be  more,  I 
will  not  now  fay,  wicked  and  impious,  but  more 
irrational  and  foolifli,  than  either  to  rejedl  thofe 
many  "  infallible  proofs,"  which  there  are  of 
ChrilFs  divine  n-ulTion,    and  the  truth  of  hiy 

gofpei, 


2  2  2  Chrijl'tan  Sobriety         SER.  VL 

gofpel,  6r  to  defpife  him,  and  to  difobcy  his  com^ 
mandments,  which  are  fo  holy  juft  and  good  I 

There  are,  comparatively  fpeaking,  but  few 
things  required  of  you  as  duties,  in  and  \)y  the 
gofpel,  but  what  even  the  light  of  nature  fhews 
to  be  fuch  ;  but  few  things  forbidden  as  finful 
thereby,  but  what  even  your  own  reafon  and 
confciences  might  tell  you,  are  wrong  and  crimi- 
nal. This  is  true  of  all  the  moral  precepts  and 
prohibitions  of  the  gofpel  ;  which  arc  far  the 
greater  part.  The  rcafonablcncfs  of  ihefe,  con- 
fideredin  their  own  nature,  independently  of  any 
revelation,  is  obvious  to  thofe  who  will  duly  at- 
tend to  them. 

As  to  the  other  commandments  of  the  gofpel, 
"which  do  not  belong  to  the  head  of  moral  pre- 
cepts ;  the  things  required  or  forbidden  in  them, 
are  moftly  fuch  as  have  a  clofe  and  immediate 
connexion  with  the  truth  of  ChriPrianity  fpecula- 
tively  confidered;  or  with  the  doctrine  concern- 
ing Jefus  Chrift,  the  redemption  of  the  world  by 
him,  his  refurrecTion,  afcenfion  into  heaven,  the 
power  committed  to  him  by  the  Father,  and  his 
future  coming  in  glory  to  judge  the  world.  So 
that  if  this  fcriptural  account  of  things  is  true,  as 
it  moft  certainly  is,  tlie  rcalbnablenefs  and  fitnefs 
of  what  is  required  in  the  gofpel  in  confequence 
of,  and  as  grounded  upon  them,  is  plain  and  un- 
deniable. If  there  are  any  exceptions,  theymuft 
be  thofe  two  pofitive  inftitutions  of  the  gofpel, 
baptifm  and  the  Lord's  fupper.  For  as  to  public 
(bcial  worfliip  in  general ;  the  rcafonablcncfs  there- 
of has  been  acknowledged  by  all  civilized  na^ 
V  tior.s  ^ 


SER.VI.        reafonahk  in  iffelfl         2  2g 

tions  :  None  but  an  athicfi-,  or  mere  lavage,  can- 
even  doubt  the  propriety  of  it.  And  as  to  thoft? 
two  pofitive  precepts  ;  to  fay  the  leaft,  there  i>s^ 
nothing  abfurd,  nothing  irrational  in  them.  Nay, 
there  is  an  apparent  propriety  in  them,  when  con-^ 
frdered  with  relation  to  their  known,  declared? 
ends  :  One  of  them,  baptifm,  as  a  vifible  fign  of 
our  dedication  to  God  in  Chrift,  and  both  an 
emblem  and  mean^  of  that  death  to  fin,  of  that 
hewnefs  of  life,  and  that  moral  purity,  to  which 
tve  are  called  by  the  gofpel,  "  thro'  fanfliflcadon 
of  the  fpirit  unto  obedience ;"  from  whence  it  is 
called,  in  this  cpiftle  to  Titus,  **  the  wafhing  of 
regeneration,"  and  joined  with  the  "  renewing 
of  the  Holy  Ghoft/'t  The  other  of  thefe  inlH- 
tutions,  the  Lord's  Supper,  is  a  commemorative 
rite  of  that  mofl:  wonderful  and  Interefting  event, 
the  death  of  the  Son  of  God  upon  the  crofs,  irl 
human  flefh,  for  the  falvation  of  finful  men; 
And  It  is,  at  the  fame  time,  a  natural  memento, 
both  of  the  grace  of  God  to  us,  and  of  the  obli- 
gations which  we  are  under  to  loveand  obey  him. 
The  Lord's  Supper,  being  confidered  in  this  {crip- 
tural  light,  is  evidently  a  very  decent,  proper  and 
rcafonable  inftitution ;  adapted,  in  its  nature,  to 
anfwer  the  moft  excellent  moral  ends ;  fuch  ends 
as  all  but  athiefts  mull  acknowledge  to  be  im- 
portant ;  i.  e.  if  gratitude  and  love  to  God,  righ- 
teoufnefs,  charity,  purity,  and  univerfal  holinefs^ 
are  of  any  importance. 

It  appears  then,   my   young  brethren,  That 
that  Ibbriety  of  mind  to  which  you  are  exhorted, 

confiftlng 
t  chap.  III.  5, 


2  24         Obligations  anfing         SER.VL 

confining  in  a  due  regard  to  God,  to  JefusChrlft, 
and  to  the  divine  commandments,  according  to 
the  faith  and  reqiiifitions  of  the  gofpcl,  is,  in  the 
whole  of  it,  highly  reafonable;  the  moil:  rational 
thing  in  the  world.  I  would  not,  on  any  ac- 
count, exhort  you  to  do  what  is  un reafonable  in 
the  leaft  degree  ;  either  to  believe  things  without 
proper  evidence  of  their  truth,  or  to  ad  abfurd- 
ly  and  irrationally  in  any  other  refpefl.  To  be- 
lieve God's  word  and  to  keep  it,  is,  furely,  nei- 
ther of  thefe.  There  is  abundant  proof  of 
whatfoever  you  are  exhorted  to  receive  as  reli- 
gious truth :  And  that  pious,  holy  and  virtuous 
life,  to  which  you  are  called,  is  the  moil:  fit, 
decent  and  rational  life,  that  any  man  on  earth 
can  lead.  Neither  can  you  reject  the  gofpel,  or 
live  a  life  of  impiety,  fin  and  vice,  without  con- 
tradicting, in  the  moft  difgraceful,  the  moil 
difhonorable  manner,  that  reafon  which  God 
has  given  you,  and  on  which  you  may  juilly 
value  yourfclves.  I  fhall  therefore  clofe  this 
head  of  exhortation,  with  the  words  of  the 
apoftle  Paul :  *'  I  befecch  you  therefore,  bre- 
"  thren,  by  the  mercies  of  God,  that  ye  pre- 
"  fent  your  bodies  a  living  facrifice,  holy,  and 
"  acceptable  unto  God,  which  is  your  reason- 

"  ABLE    SERVICE."  f 

II.  The  far  greater  part  of  you,  if  not  all, 
have,  thro'  the  goodnefs  of  God,  been  favoured 
with  a  virtuous  and  religious  education.  You 
have,  even  from  your  childhood,  been  inftruc^ed 
in  ds^e  great  and  fundamental  principles  of  re- 
•x'  ligion, 

f  Rom.  XII.  I. 


SER.  VI.      from  Education.  225 

ligion,  both  natural  and  revealed.  I  might 
fay  to  you  as  the  apoftle  did  to  Timothy, 
then  a  young  man,  that  "  from  children 
"  you  have  known  the  holy  fcriptures,  which 
"  are  able  to  make  you  wise  unto  falvation, 
*'  through  faith  which  is  in  Chrift  Jelus  ;" — 
thofe  fcriptures  which,  having  been  given  by 
infpiration  of  God,  are  profitable  for  dodrine, 
for  reproof,  for  correction,  for  inftruclion  in 
righteoufnefs ;  that  you  might  be  perfcc^f,  and 
throughly  furnifhed  unto  all  good  works. 
Having  been  dedicated  to  God  in  your  bap- 
tifm,  you  were  early  taught  to  read  thcfe  in- 
flruflive,  facred  pages,  according  to  the  lau- 
dable practice  of  this  country  ;  receiving  at 
once,  or  together,  the  firfl:  leffons  of  piety  and 
of  human  literature.  You  have  alfo,  proba- 
bly,often  heard  the  facred  oracles  read  in  the 
families  in  which  you  were  brought  up,  in 
the  fchools  which  you  frequented,  and  in  the 
houfe  of  God.  You  have  had  the  principal 
doctrines  and  duties  pertaining  to  godly  fo- 
briety,  often  incultated  upon  you  by  your  pa- 
rents, your  fchool-mafters  and  your  miniflcrs, 
in  private  and  in  public.  You  have  had  "  line 
*'  upon  line,  and  precept  upon  precept."  I 
may  add,  that  many  of  you  at  leaft,  have  had 
virtuous  and  good  examples  fet  before  you  ;— 
examples  of  godlinefs  and  chriflian  fobriety, 
in  the  families  in  which  you  were  brought  up. 
Now  thcfe  are  great  favours  in  providence, 
by  which  you  are  laid  under  fome  fpccial  ob- 
ligations to  be  fobcr-mindcd,  in  addition  to 
Ct  thofe 


226  Obligations  ariftng     SER.  VL 

thofc  which  arife  from  the  reafonablenefs  of 
the  thing  itfelf^  in  its  own  nature.  Your 
guilt  will  of  confequence  be  greatly  aggrava- 
ted, if  you  fhould  not  know  God  and  Jefus 
Chrift  ;  if  you  Ihould  not  remember  your  Cre- 
ator, honor,  love  and  obey  him,  after  having 
been  thus  inllrui^ed,  admoniflied,  and  train- 
ed up  in  the  way  that  you  flioutd  go,  from 
your  early  childhood.  Thofe  unhappy  per- 
fons  who  were  born  and  brought  up  in  pla* 
ces,  where  the  light  of  the  gofpel  does  not 
fhine,  or  at  beft  (bines  but  with  faint,  broken, 
and  juft-glimmering  rays  ; — where  they  have 
.had  far  lefs  and  fewer  advantages  for  know- 
ing and  <d,Qv^g  their  duty,  than  you  have  en- 
joyed ;  (which  is  the  cafe  of  much  the  grea- 
ter part  of  the  young  men  now  in  the  chriftian 
world  :)  Such  perfons  as  thefe,  I  fay,  though 
really  inexculable  if  they  are  not  fober-mind- 
ed,  are  yet  far  lefs  criminal,  lefs  culpable  in 
the  fight  of  God  ^^x\C\.  man,  than  you  will  be, 
fhould  you  continue  in  the  pradice  of  vice  and 
folly,  after  having  enjoyed  thefe  fupeiior  re- 
ligious advantages.  I  pretend  to  no  peculiar 
fagacity  or  penetration  :  But  I  know  {o  much 
of"  the  human  heart,  and  the  power  of  natural 
confciencc,  that  I  fcruple  not  to  fay  pofitive- 
Jv,  That  that  faithful  witnefs  for  God  which 
is  in  you,  tcftiiies  to  the  truth  and  juHice  of 
what  I  here  fay,  if  you  lend  me  fo  much  of 
your  attention,  as  barely  to  underfland  it. 

You  know,  my  beloved  young  brethren, 
and  cannot  but  know,  that  you  are  laid  under 

peculiar. 


SER.  VI.      from  Education.  22  j 

peculiar,  and  very  rtrong  obligations  ro  fo- 
briet}^,  by  the  advantages  of  your  birth, 
childhood  and  youth,  before-mentioned  ;  and 
that  your  guilt  will  be  proportionably  aggra- 
vated in  the  fight  of  God,  to  whom  all  hearts 
are  open,  and  by  whom  all  adions,  with 
their  particular  circumftances,  are  weighed 
in  an  equal  ballance,  if  inftead  of  being  lober- 
minded,  you  fhould  perfevere  in  vice  and  im- 
piety. Let  me  therefore  exhort  you  ferioudy 
to  confider  of  this  matter  ;  not  only  while 
you  are  here  prefent  before  God,  but  after 
you  are  gone  from  his  houfe.  If  you  &a\y 
refle<^  upon  thefe  privileges  of  your  birth  and 
education,  and  having  the  things  which  be- 
long to  your  peace,  fo  early  and  frequently 
inculcated  upon  you  ;  it  cannot  but  have 
fome  good  influence  upon  your  minds,  and 
future  behaviour.  And,  for  your  warning 
not  to  contemn  and  difregard  thefe  things,  lee 
me  remind  you  of  the  fad  and  fhameful  con- 
feffion  of  a  foolifli,  heedlefs  and  oblHnate 
young  man  ;  with  which  I  clofe  the  prefent 
argument.  It  runs  thus  :  "  How  have  I  ha- 
*'  ted  inftrudion,  and  my  heart  defpifed  re- 
"  proof  ?  and  have  not  obeyed  the  voice  of 
*'  my  teachers,  i\or  inclined  mine  ear  to  them 
*'  that  inftruded  me  !  f" 

III.    If  you  reflect  upon   the  gocdnofs  of 

God  to  you  in  your   daily  frefervatkn^  cr  in 

the  courfe  of  his  common  -providence  ;  fhis  will 

Q^  2  have 

t  Pror.  Chap.  IV. 


2  28    ObU^atmis  arijtng  from  SE R . VI . 

have  a  tciidency  to  make  you  fober-minded. 
The  goodnefs  of  God,  even  in  this  view  of  k, 
ought  to  lead  you  to  repentance  ;  which  is 
the  principal  end  thereof.  Ever  fjnce  you 
were  fo  fearfully  and  wonderfully  made  by 
him  in  the  womb,  and  from  your  birth  to  the 
prefent  time,  you  have  been  call  upon  him  as 
your  guardian,  your  fupport,  your  friend, 
your  Father.  He  has  daily  loaded  you  with 
his  benefits,  and  crowned  you  with  loving- 
kindnefs  and  tender  mercies.  How  numerous 
are  the  biellings  which  he  hath  beftowcd  up- 
on vou  :  From  how  many  evils  and  dangers 
has  he  delivered  you,  during  your  feeble  in- 
fant Hate,  in  childhood,  and  in  your  riper 
years  ? 

Now%  God  having  thus  protc61cd,  nouridi- 
cd  and  brought  you  up  as  children  ;  may  not 
heaven  and  earth  well  be  alloniOicd,  if  you 
continue  to  "  rebel  againlt  him,  "  inliead  of 
making  him  that  return  of  gratitude,  love  and 
obedience,  which  is  fo  juftly  required  of  you  I 
This  is  a  plain  and  very  forcible  argument  : 
Nor  can  it  fail  to  have  great  weight  in  your 
minds,  if  there  is  any  gratitude  and  ingenui- 
ty in  thcn-i.  But  as  this  is  a  very  common  ar- 
gument, I  will  not  enlarge  upon  it  ;  but  dole 
ir  by  Reminding  you  of  a  folemn  ex  popula- 
tion of  the  apodlc,  relative  to  the  point- — ► 
"  Dcfpifcft  thou  the  riches  of  his  goodnefs, 
"  forbearance  and  long-fullcring  ;  not  know- 
*'  ing^jhat  the  goodnefs  of  God  leadeth  thee 
"  to  repentance  ?  But  after  thy  hardncfs  and 

"  in^pcnitent 


SER.  VI.     God^s  daily  Gooclnefs.      229 

*'  impenitent   heart,  treafurefl^  np   unto  thy 
"  fclf  wrath,  again ll  the  day  of  wrath — V'X 

IV.  No  T  w  I T  H  s  T  A  N  D  i  N  G  thc  good neis 
and  kinchiefs  of  God  to  you,  in  the  common 
courfe  of  his  providence,  it  is  likely  that  he 
h  s  often  reproved^  warned  and  correBsd  you, 
by  the  vifications  of  that  fame  wii'e  and  gooil 
providence  ;— by  ficknefs,  by  the -death  of  pa- 
rents, or  near  relations,  friends  and  compar- 
flions  ;  or  by  other  afflielive  and  grievous 
difpenfations.  Now  all  thefe  things  are  to  be 
conlidered  as  kind  chailenings  and  admoni- 
tions to  you  ;  deHgned  in  providence  to  awa- 
ken you  to  ferious  reflexion,  and  as  one  means 
of  begetting  in  you  that  true  wifdom  and  fo- 
briety,  to  which  you  are  exhorted.  And  wirl 
you  "  defpife  the  chadening  of  the  Lord  \  '"* 
This  were,  in  fome  rcfpc(^ls,  an  evidence  of 
"rjciter  (tubbornels  OiW'\  hardnefs  of  heart,  thai 


1 

defpifjiig  the  more  obvious  efiecis  of  hi-s  good- 
nefs  :  I  fay,  the  more  obvious  eifeds  of  it  ;  bc- 
caufe  thefe  are  as  trit^y  the  eftecis  of  divine 
goodnefs,  as  any  knowR  and  acknowledged 
ble/hngs.  You  have  had  fatliers  of  your  Heih, 
to  whom  you  gave  reverence  when  they  cor- 
reeled  you  :  Should  you  not  much  rather 
give  reverence,  and  be  in  fubjeciion  to  the 
Father  of  your  (pirits,  under  his  correcting 
liand,  that  you  may  live  ?  They,  pcffiibly, 
ibmetimes  corrected  you  after  their  own  plea- 
ihrc,  to  gratify  a  fudden,  tranfjent  relentminii,, 
rather  than  with  a  truly  parental  kindnef^-., 
Q.  3  ■     that 

\  Rom.  Ch.   II. 


230   Obligations  arijing  from  SER.  VI. 

that  3^011  might  become  the  vvifcr  and  happier 
thereby.  But  when  God  correds  his  children, 
his  offspring,  it  is  always  kindly  meant  for 
their  profit  ;  that  they  may  be  taught  to  fear 
and  obey  him  ;  that  they  may  become  parta- 
kers of  his  hohncfs,  and  macle  wife  unto  fal- 
yation. 

How  highly  cnlpable  will  you  then  be,  if 
you  refufc  to  "  hear  the  rod  and  him  that 
appointed  it  r" — if  you  defpife,  not  only  the 
goodncfs  of  God  in  the  common  prefervarion 
and  bounties  of  his  providence,  but  in  the 
corredive  vifuations  of  it  ;  and  will  not  learn 
righteoufncfs  and  fobriety  thereby  ;  but  go 
on  hardening  your  hearts  againft  the  fear  of 
the  Almighty  !  Let  me  dole  this  head  of  ex- 
hortation therefore,  with  the  words  ol  Solo- 
mon— "  He  that  being  often  reproved,  har- 
•'  deneth  his  neck,  Ihall  fuddenly  be  defiroy- 
*'  Qidi^  and  that  without  remedy. f" 

V.  It  is  probable  that  molt,  or  all  of  you, 
in  QQW-Q^mJcaJons  cS  a  anger  and  diflrejs,  when 
you  apprehended  death  was  not  lar  Irom  you, 
have  had  your  confcieiices  greatly  alarmed. 
On  thcfc  occafjons  your  foolilh  and  finful 
courles  have  probably  been  brought  to  your 
remembraiice,  fo  as  to  fJl  ycu  \\  ith  anxiety 
and  guilty  fears.  At  thefe  times  you  have 
doubilcfs  had  your  hearts  and  eyes  turned  to 
G(  d,  if  you  dared  to  lock  up  to  him,  in  im- 
p(  nunate  deiiies  and  prayers  for  mercy  rnd 
prclervation  ;  accompanied  with  fccret  pro- 
•  rnijes 

\  Prov.  XXIX.  I. 


SER.VI.       Divine  CorrcSIio77s,        231 

iwfes  and  folema  vow!  of  amendinent,  and  of 
devoting  yoarfelves  to  the  fervice  of  God,  if 
you  might  be  fpared  a  while  longer.  I  be- 
lieve there  are,  comparative!}^,  but  few  per- 
fons,  old  or  young,  cfpccially  amoi'-.gd  thofe 
who  have  been  religioudy  educated,  but  what 
have  had  experience  offuch  feafonsof  diilrefs, 
a  wakening, and  fear  ;  and  of  fuch  workings 
of  confcience,  fuch  vows  and  good  rciola- 
tions  at  thofe  tirnes. 

For  ex:ample  :  People  arc  getisrall)^  thus 
alarmed  in  times  of  contagious  and  mortal 
ficknefs  ;  when  they  fee  then*  friends  and  ac- 
quaintance carried  away  "  as  with  a  flood,*' 
and  efpecialiy  when  they  themfelves  are,  by 
ficknefs,  brought  "  nigh  unto  death."  Such 
reliections  as  the  above-mentioned,  are  ufu- 
ally  awakened  in  vicious  pcrfons,  on  thefe 
occafions.  They  that  arc,  by  their  ofHcc, 
called  often  to  the  beds  of  the  fick,  as  their 
advifers  and  comforters,  have  frequent  oppor- 
tunities, without  being  inquijitive,  to  be  in- 
formed of  their  true  fentiments  in  thefe  ferious 
hours.  And  the  fentiments  ufually  cxprcfTjd 
at  fuch  times  by  wjcked  men,  and  not  iin- 
Gommonly  even  by  the  good,  corrcfpond  10 
thofe  words  of  the  pialmilt  in  his  ficknels  :  -- 
"  Surely,  every  man  is  vanity .^ — -Hear  mv 
"  prayer,  O  Lord,  and  give  ear  unto  my  cry, 
"  hold  not  thy  peace  from  my  tears— O  fpa'c 
''  me,  that  I  may  recover  ilrength,  before  I 
"  go  hence,  and  be  no  more."  They  alio 
tfe^t  go  down  to  the  fea  in  Ihips,  that  do  bu- 
Q.  4  finefs 


232    Obligations  arijing  from  S  E  R .  VI. 

finefs  on  the  mighty  waters,  and  are  acquain- 
ted with  the  perils  attending  that  way  ot  life, 
know  the  fears  and  diftrefTcs  often  occafioned 
thereby.     They  are  defcribed  in  one  of  the 
pfalms,  thus  • — '*  The  Lord  commandeth,  and 
raifeth  up  the  flormy  wind,  which  hfceth  up 
the  waves — They  mount  up  to  the  heavens, 
they  go   down   to   the  depths  ;  their   foul  is 
melted  becaufe  of  trouble — and  they  are  at 
their   wit's   {i\\(\.     Then   they    cry    unto  the 
Lord  in  their  trouble."' — There  are  fometinies 
alio    Ilorms,     tempcds  and  perils    by   land, 
as  well  as  on  the  feas,  at  which  moll:  people 
are  greatly  alarmed  ;  and  have  thtir  thoughts 
and   defires  turned  for  a  time,  towards  God 
and  religion,  in  prayers,  vows  and  pious  re- 
folutions.     Earthquakes  are  almcfl:  univerfal- 
ly  terrifying  ;  and  we  all  in  general  know  the 
fentiments  of  people  on   tlicfe  occafions,  by 
repeated  obfervation  and  experience.    There 
are  alfo  the  dangers  of  war  ;  and  many  other?, 
which  are  common  in   ihe  courfe  of  human 
life.     On  all  which  occafions,  the  generality 
of  people  are  in  a  degree  of  perturbation  and 
fear  ;  imploring  the  divine  prefervation,  and 
making  luch-like  promiles  and  refolutions  as 
have  been  mentioned. 

Now,  let  me  alk  you  feveral  ferious  qucf- 
tions,  my  young  brethren,  relative  to  thefe 
tirnes  of  danger,  fear  and  anxiety.  In  the 
firtt  place  then,  have  you  not  had  experience 
of  fuch  feafons  yourfel'ves  : — if  not  of  all,  yet 
at  Icaft  of  lumc  of  them  ?  And  were  not  your 

fentiments 


SER.  VL       Fows  in  "Trouble,  233 

fcntimcnts  on  thcfc  occafions,  fuch  in  gener- 
al as  have  been  mentioned  ?  Were  not  your 
coufciences  troubled  within  you  ?  Did  you 
not  greatly  fear  death,  and  the  confequences 
of  it  ?  Did  you  not,  at  lead  filently,  implore 
God's  fparing  mercy,  with  vows  of  eternal 
gratitude  and  obedience  to  him  ?  Taking  this 
for  granted,  let  me  afk  again  ;  Muft  you  not 
even  now  acknowledge,  that  thole  were  rea- 
fonablc  reflexions  ;  and  that,  in  general,  you 
had  jufl:  caufe  for  them  ?  Were  they  not  the 
refult,  the  dictates  of  nature,  and  of  I'ound 
reafon,  tho'  not  the  eflec:!:  of  long  premedita- 
tion ?  Or  do  you  now  confider  them  all  as 
weak,  childifh  fancies,  and  fuperfiitious  ima- 
ginations \  You  cannot  think  them  (b,  unlefs 
you  fuppofe  that  all  thoughts  of  God,  religion, 
virtue  and  vice,  and  of  future  rewards  and 
punifhments,  are  alfo  childifh,  fuperftitious 
fancies.  I  have  too  good  an  opinion  of  you, 
to  lufpcd  the  latter  ;  and  muft  therefore 
conclude,  that  you  fuppofe  you  had  fome 
proper  ground  for  fuch  apprehenfions  as  thofe 
mentioned.  Let  me  then  alk  you  again. 
Whether  God  was  not  kind  and  gracious  to 
you,  in  hearing  your  cries  at  thofe  times,  and 
faving  you  from  thefe  dangers  I  Have  not  ma- 
ny of  you  reafon  to  think,  that  if  you  had 
then  been  taken  out  of  this  world,  according 
10  your  fears,  you  would  now  have  been 
miferable  in  another  ?  And  do  you  not  think, 
that  you  ought  forever  to  bear  in  remem- 
brance, both  thofe  perils,  and  thefe  mercies 

and 


2  34-  Obligations  arifing  from  SER.  VI. 

and  deliverances  ;  together  with  your  vows 
and  good  refolutions,  To  as  to  liilfil  them,  by 
living  foberly,  rightconfly  and  godly  in  the 
world  ?  If  you  Ihould  forget  or  break  thc(e 
promifes  and  vows,  or  continue  to  live 
unmindful  of  God  and  your  duty,  would  not 
this  be  a  great  aggravation  of  your  guilt  I  Or, 
tho'  you  fnould  be  thus  forgetful  and  ungrate- 
ful ;  yet  do  you  not  fuppofe  that  God  re- 
members thefe  things,  to  call  you  to  an  ac- 
count another  day  ?  And  if  he  Ihould  do  fo, 
what  excufe,  what  apology,  what  tolerable 
plea  could  you  make  for  yourfclves  I 

These,  my  young  brethren,  are  indeed 
ferious  queftions  ;  but  they  arc  not  fuperfti- 
dous  or  fanciful  ones  :  Neither  can  they  be 
thought  fo  by  any,  excepting  thofc  who  are 
{q  hardened  in  intidelity  and  vice,  as  to  con- 
ceit that  every  thing  which  is  grave  and  feri- 
ous, or  which  fuppofes  the  truth  of  religion, 
ought  to  be  diicardcd  under  the  name  of 
fupcrftition  —  Know  then,  that  your  vows 
and  promifes  are  upon  record  in  heaven  !  Be 
afTurcd  alfo,  that  your  fmful  and  ungrateful 
violations  of  them  are  'io  like  wife  ;  and  will 
never  be  erafed  without  repentance  and  re- 
formation,— •  except,  perhaps,  when  your 
*'  names  arc  blotted  out  of  the  book  of  life," 
and  "  from  under  heaven  1"  '  O  then,  forget 
Bot  the  day  of  your  calamity  ;  forget  not  your 
vows  ;  forget  not  the  i'paring  mcicv  of  God 
to  you  ;  lell  another  time  of  didrcfs  and  an- 
guilh  fiiould    come  upon  you  even  ''  as  a 

whirl- 


SER.  VI.       P'ows  in  Troubk.        235 

whirlwind  ;"  when  tho'  you  fliall  call  upon 
him,  he  will  not  anfwer  !— I  fliall  clofe  this 
head  of  exhortation, by  reminding  you  of  the 
condqd  of  the  royal  pfalniifl:  ;  his  grateful 
remembrance  of  God's  favors  in  times  of 
trouble,  and  of  his  own  vows  therein  :  An 
example  worthy  of  your  fober  attention  and 
imitation' — "  The  forrows  of  death  compaf- 
fcd  me,"  fays  he,  "  and  the  pains  of  hell  gat 
hold  upon  me  :  I  found  trouble  and  forrow. 
Then  called  I  upon  the  name  of  the  Lord — - 

0  Lord,  I  befeech  thee  deliver  my  foul  !  Gra- 
cious is  the  Lord,  and  righteous  ;  yea,  our 
God  is  merciful — rl  was  brought  low,  and  he 
helped  me.  Return  unto  thy  red,  O  my  foul ; 
for  the  Lord  hath  dealt  bountifully  with  thee. 
For  thou  haft  delivered  my  foul  from  death, 
mine  eyes  from  tears,and  my  feet  from  falling. 

1  will  walk  before  the  Lord  in  the  land  of  the 
living — \  will  pay  my  vows  unto  the  Lord, 
now  in  the  prcfence  of  all  his  people."  And 
again,  in  another  pfalm  :  "  I  will  pay  thee 
my  vows  which  my  lips  have  uttered,  and  my 
mouth  hath  fpoken  when  I  was  in  trouble. 
I  will  offer  unto  thee  burnt-facrifices,"  &c. 

VI.  The  -peacti  oi  your  oivn  mincls,  which  is 
far  more  defirable  than  any  earthly  enjoy- 
ments, effentially  depends  upon  the  fobriety 
of  them  ;  or,  in  other  words,  it  depends  up- 
on your  being  truly  wife  and  virtuous,  and 
living  fuch  an  holy,  reafonable  life  as  I  am 
recommending  to  you.  There  is  no  other 
life  agreeable  to  the  fupcrior,  and  mofl:  cx.- 

CCliCiit 


236     Sobriety  attended  with     SE R .  VI . 

celient  part  of  human  nature  ;  none  that 
yields  luch  folid  fatisfaclion  to  the  ;«/«^,- — -the 
principal,  the  only  Icat  of  rational  happinefs. 
Any  other  kind  of  life,  i.  e.  any  finful,  pro- 
iligate  one,  muft  be  unhappy,  becau(e  irra- 
tional ;  becaufe  it  is  contrary  to  the  light  and 
dictates  of  the  mind,  or  to  natural  conlcience. 
Pride,  envy,  malice,  covctoufnefs,  and  all  o- 
ther  vicious  paflions,  are  in  their  own  nature 
deftrudive  of  human  felicity  :  They  at  once 
pollute,  poifon  and  torment  the  foul.  And 
befides  :  No  man,  unlefs  you  fuppofe  him  a 
right  down  atheill,  fuch  an  one  as  is  hardly 
to  be  found  in  the  world,  or  a  perfon  quite 
ftupified  and  abandoned,  can  lead  an  impious, 
vicious  life,  without  being  fclf-condemned  ;— 
without  having  his  own  reafon  and  confcicncc 
againrt  him,  and  being,  fometimes  at  Icaii, 
under  apprehenfions  of  the  juft  and  awful  dil- 
pleafure  of  the  Almighty.  All  men  in  general, 
efpecially  thofe  that  have  been  educated  in  the 
belief  of  the  chrillian  revelation,  have  their 
ferious  hours  ; — their  times  of  reflexion,  in 
which  they  cannot,  if  they  would,  avoid 
thinking  of  God  and  their  own  ways  ;  of 
their  duty,  and  what  the  habitual  violation  of 
it  muft  terminate  in  at  lad.  No  man  can  live 
always  in  a  frolick  ;  or  in  fuch  an  uninter- 
rupted courle,  either  of  worldly  bulinefs,  or 
of  pleafures  and  amufements,  that  grave  and 
ferious  thoughts  will  not  at  times  force  them- 
felves  upon  him.  And  whenever  they  do  fo, 
then  the  wicked  man  kaows,and  feels  himfelf 

to 


SER.  VL        Peace  of  Mind.         237 

to  be,  what  he  adually  is,  a  wretch  ;  a  felf- 
accufed,  felf-condemned  criminal,  prefaging 
ill  his  confcience,  a  light  which  "  lighteiieth 
every  man  that  cometh  into  the  world,"  his 
fiULire  condemnation  at  an  higher  tribunal. 
So  that  even  in  the  midft  of  jollity,  laughter 
and  criminal  indulgences,  the  heart  of  fuch 
men  is  often  forro  wfulj  whether  yau  a  fee  fud- 
den  gloom  appearing  upon  their  faces,  or  not. 
How  wretched  are  they  then,  at  other  times! 
Consider  then, the  unhappy  Hate  of  fuch 
a  man  ;  of  One,  vvhofe  only  refuge  from 
confcious  fhame  and  dilhonor,  from  guilty 
fears  and  anxiety,  is  in  bufinefs,  diverfions  or 
deep  ; — in  flying  from  thought,  in  flying  as 
it  were  from  himfelf  !  Which  yet  he  cannot 
always  do  fo  effccliially,  but  that  trouble  will 
purfue  him  from  buGnefs  to  the  banquet, 
to  places  of  riot  and  guilty  pleafure  :  Nor 
will  it  leave  even  his  fleep  unmolefled.  For 
when  he  faith,  "  My  bed  fhall  comfort  me, 
my  couch  fliall  eafe  my  complain: ;  "  then  he 
is  "  feared  with  dreams,  and  terrified  with 
vifions. "  X  Bat  confider,  more  efpecially, 
the  miferable  condition  of  fuch  a  man  in  times 
of  adverfity  and  danger  ;  fuch  as  were  fpoken 
of  under  the  preceding  head  :  When  he  is 
forced  more  direclly  upon  ferious  reflexions 
on  life  and  death,  on  another  world,  and  a 
judgment  to  come.  Where  is  then  his  refuge, 
his  fLipporr,  his  confidence  and  "  flrong 
tower  "  \     At  thefe  times  he  can  no  longer 

cheat 

X  Job.  Chap.  VII. 


238     Sobriety  attended  with   SER.  VI. 

dieat  and  delude  himfclf  by  bufinefs  or 
diverfions,  into  an  imaginary  happincfs  : 
The  fool's  paradifethen  vanifheth  quite  away. 
Shall  he  therefore,  when  he  is  no  longer  per- 
mitted to  enjoy  this,  confole  himfelf  with  the 
thoughts  of  God  and  his  providence  ;  and, 
"  in  the  multitude  of  his  thoughts  within  him," 
have  his  ''  foul  delighted  with  thefe  divine 
comforts  "  ?  Alas  !  thefe  reflexions  are  com- 
monly the  mofi:  difpiriting,  the  moft  gloomy 
find  tormenting  of  any,  to  a  wicked  man  in 
adverfity  ;  they  arc  themfelves  the  principal 
fource  of  his  diilrefs.  So  that  putting  wicked 
men  upon  fuch  a  method  to  get  comfort,  is 
much  like  comforting  a  felf-condemned  male- 
fa^lor  in  prifon,  by  reminding  him  of  his 
approaching  trial,  and  the  equity  of  his  judge ! 
When  Paul  preached  of  rightcoufncfs,  tempe- 
rance and  judgment  to  come, the  guilty  Fa:lix, 
even  in  the  height  of  his  profperity  and  glory, 
trembled  on  his  tribunal  before  his  poor  pri- 
foner.  This  Ihews  the  great  power  of  natu- 
ral confcicnce  ;  and,  how  truly  wretched 
and  miferable  thofe  perfons  are,  who  live  in 
the  pradice  of  known  fin  and  vice,  whatever 
pains  they  may  take,  and  how  artful  foever 
they  may  be  to  difguifc  it.  So  that  thefe  ob- 
fervations  of  the  prophet,  are  founded  in  na- 
ture and  experience,  and  are  maxims  of  eter- 
nal truth — "  The  wickcdarelike  the  troubled 
"  fea,  when  it  cannot  refl:,whofe  waters  caft 
"  up  mire  and  dirt.  There  is  110  peace,faith 
"  my  God,  to  the  wicked  !  " 

Consider 


SER.  Vr.       Peace  of  Mind.  239 

Consider  now,  on  the  other  hand,  the' 
inward  peace  and  happinefs,  which  naturally 
attend  fobriety,  or  the  belief  and  practice  of 
true  religion,  according  to  the  "  glorious  gof^- 
pel  of  the  blefTedGod."  A  lincere  chriflian's 
reafon  and  confcience  are  his  friends  and  ad- 
vocates ;  approving  and  juftifying  his  general 
couiTe  of  life  to  himfelf.  He  has  the  teltimo- 
ny  of  a  good  confcience  ;  and  the  confe- 
quence  hereof  is,  that  he  confiders  God  him- 
felf as  his  friend.  For  "  if  our  own  heart 
condetrin  us  not,  "  fays  the  apoflle  John, 
"  then  have  we  confidence  towards  God.  " 
And  the  apollle  Paul,  "  Our  rejoicing  is  this, 
the  teftiiTiony  of  our  confcience,  that  in  fnn- 
piicity  and  godly  fi ncerity,  not  with  flefhly 
wifdom,  but  by  the  grace  of  God,  we  have 
had  our  converfation  in  the  world.  "  ■  The 
fnicere  believer,  or  real  chriftian,  has  "  flrong 
conlblation,"  even  "  all  joy  and  peace  in  be- 
lieving. "  His  hopes,  like  the  wife  man's 
houfe,  are  founded  upon  a  rock,  the  "  rock 
of  ages  }  "  and  will  not  be  beaten  donvn  by  all 
the  rains  and  floods,  the  winds  and  ftorms  of 
adverfity  ;  tho'  they  may  fometimes  hQfiakefu 

Such  hope  in  God,  as  is  the  natural  con- 
fequenceof  a  fober  mind  refting  itfelf  on  the 
divine  promifes  ;  or,  of  pure  and  undefiled 
religion  :  Such  hope  in  God,  I  fay,  at  once 
heightens  all  the  joyful  fcenes  and  occurents 
ot  human  life,  and  brightens  every  gloomy 
one.  Great  peace  have  they  that  love, — that 
iincereiy  love  the  law  of  God,  and  nothinof 

ihail 


240     Sobriety  attended  with    SER.  VI. 

Ihall  offend  them  :  *'  The  work  of  righteouf- 
nefs  Ihall  be  peace,  and  the  eiTe6l  of  righte- 
oufnefs,  quietnefs  and  alTurance  forever."  Be 
afTured  that  our  blefTed  Saviour  did  not  delude 
or  amufe  his  difciples  with  a  fallacious  pro- 
mife,  and  the  expe6lation  of  an  imaginary, 
fanciful  or  unfolid  happinefs,  when  he  faid, 
"  Peace  I  leave  with  you,  my  peace  I  gire 
unto  you  :  Not  as  the  world  giveth,  give  I 
unto  you.  Let  not  your  heart  be  troubled, 
neither  let  it  be  afraid."  And  again  :  "  If  ye 
love  me,  keep  my  commandments.  And  I 
will  pray  the  Father,  and  he  fhall  give  you 
another  Comforter,  that  he  may  abide  with 
you  forever  ;  even  the  Spirit  of  truth — I  will 
rot  leave  you  comfortlefs,." — Thefc  promifes 
like  him  that  made  them,  are  faithful  and 
true  ;  And  whoever  will  make  the  experi- 
ment, by  an  hearty,  unrcfervcd  dedication  of 
himfelftothe  fervice  of  God  in  Chrid,  fhall 
£nd  them  fo ;  altho'  it  once  appeared  a  myfte- 
ry  even  to  one  of  the  apoflles,  ''  how  our 
Lord  would  manifeft  himfclf  to  them,  and  not 
unto  the  world.  "  *  Though  a  ftedfaft  ad- 
herence to  the  doctrines  and  precepts  of 
Chrill,  in  oppofition  either  to  Pagannilm,  Ju- 
daifm,  or  the  Antichriftian  corrupters  of  the 
gofpel,  may  fometimcs  be  the  occafion  of  out- 
ward trials  and  affliclions  ;  yet  thole  wlio 
have  had  the  honeily  and  fortitude  of  mind 
to  Hand  thefe  trials,  have,  in  no  time  or  age, 
found  themfelves  forfaken  of  God  :  B'Jt  could 

fay 

»  Jchr:  XIV.   22. 


SER.  VL  Teace  of  Mind.  241 

fay  experimentally  with  the  great  apoftle — ^'Blef- 
"  fed  be  God,  even  the  Father  of  our  Lord  Jefus 
"  ChrKl:,  the  Father  of  mercies,  and  the  God  o£ . 
"  ail  comfort ;  who  comfortcth  us  in  all  our 
*'  tribulation — -For  as  the  fufferings  of  Chrift 
*'  abound  in  us,  fo  our  confolation  aboundeth 
^'  by  Chriil."  t 

Let  me  therefore  exhort  you  to  be  fober- 
minded,  by  thefe  very  weighty  confiderations  : 
That  this  is  the  way  to  enjoy  true  peace  of  mind, 
and  a  fubflantial  happinefs  in  this  world,  w^hatever 
crolfes,  difappointments  and  outward  afflictions 
you  may  meet  w^ith  :  And,  on  the  other  hand, 
that  if  you  continue  in  the  pra6lice  of  folly  and 
wickednefs,  you  will  be  full  of  difquictude  with- 
in, and  truly  wretched  whenever  you  dare  to 
reflcd  on  your  flate,  whatever  outward  profperi- 
ty  may  attend  you.  I  will  accordingly  clofe  this 
head  of  argument,  by  reminding  you  of  the 
words  of  the  royal  pfalmill: — "  There  be  many 
*'  that  fa/,  who  will  fliew  us  any  good?  Lord, 
^'  lift  thou  up  the  light  of  thy  countenance  up- 
"  on  us.  Thou  haft  put  gladnefs  into  my  heart, 
*'  more  than  in  the  time  that  their  corn  and  their 
"  wine  increafcd.  I  will  both  lay  me  down  in 
"  peace,  and  (leep  :  For  thou,  Lord,  only  makeft 
*'  me  dwell  in  fafcty."J 

VIL  As  by  being  fober-minded,  or  truly  reli- 
gious, you  will  beft  fecure  inward  peace  and  com- 
fort ;  fo  you  will  alfo  beft  confult  your  credit  and 
reputation  in  the  ivorhl -,  at  Icaft  in  the. opinion 
of  thofe,  w^hofe  judgnVent  is  moft  worthy  of 
R  regard ; 

t  2  Cor.  I.  3,  4,  5.         t  Pfalm  IV.  En^. 


2-VJ2  Sobriety  reputable         SER.  VI. 

rcgird  :  I  mean,  all  truly  wife  and  good  men  ; 
all  who  arc  of  a  round  mind  thcmfclvcs.  **  The 
righteous  is  more  excellent,"  and  therefore  more 
honourable  alfo,  *' than  his  [unrighteous]  neigh- 
bour :"  He  is  fo  in  rcafon  and  nature  ;  he  is  fo 
Ijkewife  in  the  cflimation  of  all  rcafonablc  and 
good  men.  For  It  is  one  chara<!leriH:ic  of  a  citizen 
of  Zion,  that  *'  in  his  eyes  a  vile  [or  wicked] 
perfon  is  contemned  ;  but  he  honourcth  them 
that  fear   the  Lord." 

This  is  not,  indeed,  an  argument  of  fo  great 
weight,  as  thofe  which  have  been  mentioned 
before,  and  as  others  which  are  to  be  mentioned 
hereafter :  And  people,  as  is  well  known,  may 
be  far  too  defirous  of  "  that  honor  that  comcth 
from  men."  But  yet  this  is  in  itfelf  a  rational 
motive,  and  often  ufed  as  fuch  in  the  holy  fcrip- 
tures.  You  ought,  doubtkfs,  to  have  fome 
concern  for  your  reputation  amongft  men,  the* 
always  in  fubordination  to  the  "  honor  that 
cometh  from  God."  For  "  a  good  name  is 
better  than  precious  ointment."  This  is  of  real 
importance  to  all  men  in  general,  and  particular- 
ly to  young  men  juO  fetting  out  in  the  world. 
Their  prefent  intercil:  depends  very  much,  and 
fometimes  chiefly,  upon  their  ehara(!-ter.  A 
young  man  uho  has  no  fenfe  of  Ihame,  or  no 
regard  for  his  own  honor  and  reputation,  is  in 
a  fair  way,  not  only  for  univerfal  contempt, 
but  ruin.  And,  as  vas  faid  before,  fobriety  of 
mind  and  manners  is,  according  to  the  cftablifh- 
ed  courfe  of  things,  the  mod  effedual  means  of 
fecuring  a  good  name  amongft  men. 

But 


SER.  VI.         and  honourable,  245 

But  you  will  lay,  perhaps,  "  However  excel- 
lent a  thing  religion  may  be  in  itfeif ;  however 
worthy  oF  honor,  and  how  much  foever  fome 
perfons  may  extol  it  ;  yet  the  greater  part  of 
mm  kind,  and  thofe  with  whom  One  muft  be 
chiefly  concerned,  are  foolifli  and  vicious. 
They  do  not  elteem  a  perfon  the  more,  foivie  of 
them  the  lefs,  on  account  of  his  fobriety. 
Many  will  rather  ridicule  and  feoff  at  him, 
than  honor,  fpeak  well  of  or  befriend  him,  for 
his  religion  and  virtue."  To  ftrengthen  your 
objcftion  againfl:  my  prefent  argument,  you  may 
poliibly  add,  "That  even  Tome  kings,  governors 
and  governments,  after  iffuing  proclamations  for 
the  encouragement  of  piety  and  virtue,  with 
affurances  of  fhewing  the  moft  countenance,  and 
giving  the  preference  to  thofe  perfons,  who 
fliould  be  found  to  pradife  them  ;  and  of  dif- 
countenancing  thofe  of  a  contrary  chara<5]:er, 
have,  in  many  infknces,  notorioufly  difappointed 
the  public  expectation  by  a  contrary  conducfl ; 
by  courting,  care/ling  and  preferring  the  mofl 
vicious,  worthlefs  and  fordid,  and  frowning  up- 
on, or  at  beft  neglecling,  men  of  known  virtue 
and  fobriety." 

This  is  a  pretty  heavy  charge  upon  the 
world  :  But  as  it  naturally  occurs  by  way  of 
objeftion  to  what  was  before  afferted,  I  lliall 
confider,  and  endeavour  to  invalidate  it,  as  far  as 
is  confillont  with  truth  and  jullice,  or,  without 
''  fpeaking  wickedly  for  God."  The  following 
obf-Tvations,  I  imagine,  will  lliew  that  this 
objection  has  much  lefs  v/eight  in  it  than  you 
R  2  may 


244  Sobriety  reputable         SER.VI. 

may  think  ;    and  leaves  my   argument    all    the 
force   that  it  was  fuppofcd   to  have. 

I.  It  muft  be  allowed  thit  piety  and  virtue 
are  far  from  being  honoured  fo  much  in  the 
world,  as  they  ought  in  rcafon  to  be.  But  put 
the  matter  upon  the  worft  fuppofition  that  can 
be  made  : — Suppofe  that  thofc  who  honor  ndi- 
gion  in  their  hearts,  or  think  the  better  of  the 
virtuous  and  fober  for  being  fo,  are  very  few  in 
comparifon  of  thofc  who  inwardly  dcfpife  both : 
Yet,  upon  this  moft  unfavourable  fuppofition,  let 
mc  afk,  Which  is  the  mofl-  to  be  defired,  the  ap- 
probation and  edeem  of  the /ir?^  wj/^and  knoiv- 
vig^  who  judge  of  things  according  to  nature, 
truth  and  propriety  ;  or  that  of  a  vail:  multitude 
ofyoo/jand  madmen,  who  are  really  ignorant 
what  true  worth,  excellency  and  honor  confift 
in?  If  you  were  painters,  ftatuaries  or  architefls; 
if  you  were  poets,  muficians  or  orators;  and  not 
riches,  but  reputation  was  your  principal  end, 
would  you  not  be  ambitious  of  pleafing  the  beft 
judges,  the  greated:  maftcrs  in  thefe  noble  arts, 
rather  than  vaft  ignorant  multitudes,  who  had 
neither  fkill,  tafte  nor  judgment  in  them  ?  And 
fo  in  all  other  arts  and  profeflions,  if  you  had  a 
view  to  reputation  only,  not  gain  ?  Doubtlefs 
you  would.  The  application  of  tliis  to  the  point 
in  hand,  is  eafy.  It  there  were  but  three,  two, 
nay,  but  one  wife  and  good  man  in  the  world  ; 
but  one  who  diftinguiflied  rightly  betwixt  per- 
fons  or  charafters,  and  honoured  virtue  and  fo- 
bricty,  you  ought  in  reaf^n  to  covet  the  appro- 
bation and  eltecm  ot  that  one  man,  more  than 

thai 


SER.  VI.  and  honourable,  245 

that  of  the  whole  ignorant  and  wicked  world  be- 
fide :  Efpecially  when  you  refleft,  that  his  judg- 
ment is  ratified  in  heaven,  by  Him  that  has  faid, 
*'  Them  that  honor  me,  I  will  honor  ;  and  they 
"  that  defpife  mefhall  be  lightly  efteemed."  But, 
2.  The  fuppofition  here  made,  is  very  injuria 
ous  to  the  world.  For  there  are  great  numbers 
of  people  in  all  chriftian  and  proteftant  countries, 
and  particularly  in  our  own,  who  are  fincere 
lovers  of  virtue  and  religion  ;  and  who  accord- 
ingly elteem  thofe  that  pra(^ife  them,  far  more 
than  they  do  the  vicious,  profane  and  dilfolute. 
The  proportion  which  the  good  bear  to  others,  in 
point  of  number,  cannot  be  determined  :  But, 
that  it  is  very  confiderable,  cannot  be  denied 
without  great  uncharitablenefs.  And  if  you  are 
f(3ber-minded,  you  may  depend  upon  the  efteem 
of  rhcfe  in  general,  ^o  far  as  you  and  your  cha- 
rafters  are  known  to  them.  All  ;he  truly  virtu? 
ous  and  good,  efteem  and  honor  pcrfons  of  the 
fame  chara(^l:er,  as  fuch.  And  whenever  it  feems 
to  be  otherwife,  it  is  becaufe  they  do  not  know 
them  to  be  fuch ;  but  are  under  a  miftake  as  to 
their  character,  either  becaufe  of  fome  particular 
opinions  which  they  may  hold,  that  are  fuppofed 
to  be  inconfilknt  with  piety,  or  on  fome  other 
account.  But  thefe  cafes  being  excepted,  which 
are  very  rare  amongft  the  truly  wife  and  fober ; 
all  good  men  in  general  actually  love  and  honor 
one  another.  If  they  ever  diflike  each  other,  it 
is  not,  confidered  under  their  real  chara(n:ers  as 
virtuous  and  pious,  but  their  mijlaken  chara^ers 
as  vicious  or  impious,  that  they  do  fo. 

R  3  3.  There 


246  Sobriety  reputahk        SER.  VI. 

3.  Th  ere  are  many  more  people  who  honor 
virtue  in  others,  than  pra^life  it  thcmfelvcs.  By 
what  I  have  read  and  obfcrvcd,  there  is  a  very 
general  reL',ard  paid  to  religion  and  virtue,  even  by 
vieiovis  men.  There  is  a  witnefs  for  God  and 
religion  in  the  breafts  of  very  vi-icked  perfons; 
wnich  caufes  them,  in  fome  meafure,  to  efteem 
and  rever^  nee  that  virtue  in  others,  which  they 
have  not  the  refolution  and  integrity  to  pra<^tife. 
Bcfides  :  Their  own  intereft,  which,  you  may  be- 
fure  they  love  and  regard,  naturally  leads  them, 
fome  particular  cafes  being  excepted,  to  form 
connexions,  at  Icaft  in  affairs  of  commerce  and 
bufmcfs,  with  the  fober,  honeft  and  virtuous, 
who,  they  know,  will  not  wrong  and  deceive 
them  ;  rather  than  with  perfons  of  openly  profli- 
gate, or  fufpe^led  morals.  Even  knaves  cannot 
ordinarily  trufl:  knaves  with  their  intereft  ;  but 
they  can  and  do,  much  oftener  and  more  freely, 
trufb  men  of  approved  virtue  and  integrity  with 
it.  When  good  men  are  dcfpifed  or  difliked  by 
the  bad,  it  is  generally,  if  not  always  owing  to 
one  or  other  of  the  caufes  following.  Some 
good  men  are,  perhaps,  of  unpopular  fentimenrs 
in  religion  ;  and  hypocritical  zealots  for  the 
cflablifhed  orthodoxy  in  any  country,  may  diflike 
them  merely  on  that  account.  Other  good  men 
may  have  a  tin<5ture  of  fuperflition,  enthufiafm 
or  fournefs  ;  or  they  may  have  fome  perfonal 
oddities,  fmgularities,  or  an  uncouth  behaviour  ; 
fome  dific^reeable  appendages  of  their  religion, 
or  fome  natural  imperfections  attending  them  in 
a  degree  that  is  not  common.     Either  of  x\\dc 

things 


SER.  VI,  and  honourable,  2 Ay 

things  may  create  a  diflike,  and  kind  of  averfion 
to  them,  even  in  the  minds  of  thofe,  who  at  the 
fame  time  cannot  but  elleem  them,  confidered 
as  men  of  flncere  piety  and  virtue,  or  ftripped  of 
thofe  blemilhcs  and  impcrfedions.  It  mull:  far^ 
ther  be  allowed,  that  bad  men,  whether  in  high 
or  low  ftations,  may  occafionally  have  an  aver- 
fion to  the  wife  and  honeft,  confidered  as 
ftanding  in  oppofition  to  their  unrighteous,  am- 
bitious and  avaricious  defigns.  In  which  cafes, 
however,  it  is  more  properly  faid,  that  they  have 
an  inordinate  and  criminal  love  to  their  intcreft', 
or  to  power  and  worldly  honors,  than  that  th<?y 
have  any  real  diflike  to  thofe  good  meri,  confi- 
dered as  fuch  :  For  they  rather  eftcem  them  in 
their  hearts,  even  while  they  would  be  glad  to 
have  them  out  of  their  way.  Thus  alio  bad 
men,  v/hether  of  high  or  lozv  degree,  may  occa- 
fionally have  fome  airty  jobs,  and  -wicked  -work 
to  do,  in  which  none  will  fcrve  them,  except 
dirty^  {ying,  "  Icud  fellov/s  of  the  bafer  fort;" 
whom  they  carefs  for  that  very  end,  while  they 
frown  upon,  and  keep  at  a  dillance  from,  honeil: 
men  :  Not  becaufe  they  inwardly  efteem  the 
former,  or  difiike  the  latter,  as  fuch.  For  thofe 
they  IHU  defpife,  wjiile  they  employ  them  mfuch 
luork,  and  thefe  they  honor  in  their  hearts,  tho' 
they  will  not  do,  but  rather  objlruft  it.  As  pro- 
fane and  vicious  as  the  world  is,  there  are  in  facl 
but  very  few,  if  any  perfons  in  it,  fo  abandoned 
as  to  hate  or  defpife  a  good  and  virtuous  man, 
only  for  being  fo  ;  nay,  as  not  to  have  an  in- 
ward cfteem  for  him,  and  a  fecret  contempt  for 
K  4  thofe 


248  Sobriety   reputahk        .SER.VL 

thor^  that  are  of  profligate  principles  and  morals. 
So  that  if  you  are  truly  pious  and  virtuous;  ef- 
pecially  if  your  religion  is  open  and  manly,  free 
from  fupcrfHtion,  fournefs  and  enthufiafm,  and 
from  any  great  fmgularitics  and  oddities,  you 
may  depend,  not  only  upon  the  refpe^l  and 
cfleem  of  all  the  wife  and  virtuous  in  general,  but 
alfo  upon  that  of  the  foolifli  and  vicious,  with  a 
very  few  exceptions,  Whereas,  on  the  other 
hand,  if  you  are  vicious  and  profligate,  you  may 
be  afTured  that  you  will  be  fecretly  defpifed,  not 
only  by  the  good,  but  even  by  the  generality  of 
the  wicked  thcmfelves. 

4.  As  to  what  was  faid  in  the  obje(^ion,  about 
men  of  bad  morals  being  countenanced  in  fome 
countries,  while  the  virtuous  and  good  have  been 
neglected,  after  public  edicts  or  prochnnatlons 
which  gave  reafon  to  expcd  the  contrary  ;  this 
is  eaflly  to  be  accounted  for  upon  the  principles 
laid  down  above — Either  ihe  true  charaflers  of 
thefe  perfons  rcfpeftively,,  were  not  known  ;  or 
elfe  the  promoters  of  the  former,  and  ncgle<ftcrs 
of  the  latter,  had  fome  particular  liniltcr  and  dif- 
honourable  ends  to  anfwer  by  fuch  a  conducT:  ; 
which  has  doubtlefs  fome  times  been  the  cafe — 
But,  by  the  way,  there  cannot  be  a  clearer  telti- 
mony  given  to  the  elteem  and  honor  that  are  ac- 
tually due  to  religion,  in  the  opinion  of  the 
world,  or  of  that  dif- approbation  and  contempt 
which  are  due  to  vice,  than  fuch  public  a(5ls, 
edicts  or  proclamations  for  the  encouragement  of 
the  former,  and  for  difccuntenancing  the  latter  ; 
how  often  foevcr  the  world  has  been  deceived  in 

pa  fir 


SER.  VI.  and  honourable,  249 

paft  ages,  by  the  honourable,  excellent  and  royal 
AUTHORS  of  them — Tho'  in  all  governments, 
other  chxnmftances  being  alike,  thofe  perfons 
who  v/erefuppofed  to  be  the  wi/ejl  and  beji^  have 
in  general  actually  had  the  preference  given 
them,  in  all  ages. 

5.  Another  undeniable  proof  of  the  gene- 
ral elteem  there  is  in  rhe  world  for  virtue  and  re- 
ligion, is  hypocrijy.  How  many  perfons,  tho* 
wholly  deftitute  of  the  reality,  "  the  power,"  yet 
put  on  the  '^  form  of  godlinefs,"  merely  for  the 
fake  of  their  credit  and  reputation  in  the  world  ? 
If  an  homely  bird  decks  herfelf  out  in  the  rich 
plumage  of  the  peacock,  it  is  doubtlefs  in  order 
to  make  a  better  appearance  in  the  eyes  of  fpec- 
tators,  than  fhe  could  in  her  own — Wicked  men 
know,  that  if  they  appear  in  their  own  proper 
colours,  they  muft  be  contemned,  if  not  fhunned 
and  detelled  by  mofi:  people ;  even  by  thofe  that 
are  in  the  fame  *'  cage  of  unclean  and  hateful 
birds"  f  with  them.  They  therefore  diffem- 
ble,  turn  impoflors,  and  adorn  themfelves,  if  I 
may  fo  cxprcfs  it,  with  the  feathers,  and  more 
refpee^able  plumage  of  religious,  honeft  men  ; 
that  they  may  enjoy  at  once  the  reputation  of 
religion,  and  the  imaginary  gains  and  advantages 
of  unrighteoufnefs.  There  would  be  no  occa- 
fion  for  hypocrify,  and  therefore  no  hypocrites, 
if  wicked  and  profligate  men  were  generally  as 
much  efteemed  and  honoured  as  the  good  ;  any 
more  than  there  would  be  counterfeit  coin,  if 
there  were  none  genuine,  that  was  commonly 
valued,  and  that  palTcd  current  in  the  world.  So 

that 

t  Rev.  XVIII.  2. 


250  Sobriety  reputable       SER.  VI. 

that  hypocrify  itfelf,  that  odious  fin,  Is,  in  fomc 
fort  a  (landing  witnefs  for  God  and  religion,  in 
all  ages  and  countries  ;  as  well  as  a  proof  of  the 
general  efteem  there  is  for  virtue,  how  little 
foever  there  may  be  of  the  praftice.  It  is  a 
tacit  confeffion  of  the  fuperior  excellency  and 
honor  of  true  religion ;  and  that  vice  cannot 
well  keep  itfelf  in  countenance,  even  in  this 
wicked  world,  without  putting  on  fome  appear- 
ance of  virtue.  And  if  vice  avails  herfelf  thus 
of  the  credit  of  religion ;  yet  fhe  does  homage 
to  her  for  it,  tho'  unwillingly.  For  hypocrify 
is  a  kind  of  tribute  which  the  former,  with  an 
awkward  and  fhameful  relucftance,  pays  to  the  lat- 
ter, her  acknowledged  fuperior,  from  one  gene- 
ration to  another,  in  all  ages  and  all  nations. 

6.  Why  do  you,  my  young  brethren — ? — 
No,  1  will  not  fay,  You — But,  why  do  the  vicious 
and  profligate  chufe  fecrefy  and  darknefs,  as  the 
fittelt  occafions  for  perpetrating  their  crimes  : 
Why  are  they  that  are  drunken,  ufually  "drunk- 
en in  the  night,"  rather  than  in  the  day?  Why 
docs  "  the  eye  of  the  adulterer  wait  for  the  twi- 
light r  Why  does  that  of  the  thief  and  airailin 
commonly  do  the  fame?  In  a  word,  why  do 
vicious  men  in  general  chufe  to  fin  in  fccret,  ra- 
ther than  openly  ;  and,  as  far  as  may  be,  to  con- 
ceal their  vices  from  the  world,  unlcfs  it  is,  be- 
caufe  they  know  the  world  in  general  diflikes 
vice,  and  efteems  virtue  ;  if  not  practically,  yet 
in  opinion  ? 

7.  Did  you  ever  know  any  perfon  that  was 
addi(^ed   to  (lander  and  defamation,  pretend   to 

reproach 


SER.VI.  and  honourable,  251 

reproach  another,  by  accufing  him  of  loving  or 
fearing  God  ; — of  honouring  Jcfus  Chrift,  and 
keeping  his  commandments  ; — of  obferving  his 
own  promifes,  and  fpeaking  nothing  but  truth  ; 
— of  loving  his  neighbour  as  himfeif,  and  of 
being  honeft,   fober  and  virtuous   in  his  whole 

converfation  ? They  that  deal  in  defamation, 

underftand  their  wicked  art,  and  the  fentiments 
of  the  world,  much  better  than  to  fay  thefe 
things  of  any  One  by  way  of  reproach  ;  which 
they  know  would  be  the  highcft  praife  and 
commendation. 

8.  To  put  this  matter  at  once  in  the  falrefi: 
and  flrongeii:  light,  let  me  afk  you  the  following 
qucftion — Suppofe  you  had  fome  mortal  enemy,, 
whom  you  would  be  glad  to  ruin ;  and  particu- 
larly, whom  you  defired  to  fee  defpifed  and  de- 
tefted  by  mankind  in  general ;  which  do  you 
think  would  contribute  the  raoft  cfFc(ftually  to 
this  end, — to  rep  re  fen  t  him  as  a  wicked  and  im- 
pious, a  vicious,  faithlcfs,  debauched  and  profli- 
gate perfon  ; — One  that  neither  feared  God,  nor 
regarded  man  :  Or,  as  One  that  was  truly  pious 
and  fober,  upright  and  virtuous  ; — in  a  word,  a 
fmcere  chriftian  both  in  principle  and  practice  ? 
If  you  were  determined  to  hurt  your  enemy's  re- 
putation as  much  as  you  could ;  if  you  were  un- 
der no  checks  or  reliraints  of  confcicnce,  and  if 
you  were  fure  to  be  believed  by  the  world,  in 
whatever  you  faid  of  him,  v/hich  of  thefc  two 
very  oppofite  characters  would  you  give  the  hated 
perfon  I — You  can  be  at  no  lofs  for  an  anfwer  to 
fo  plain  a  quefUon :  And  that  very  anfvvcr,  which 

you 


2^2         Sobriety  reptitable         SER.  VI. 

you  have  now  in  your  minds,  fhews  that  you 
are  fenfible,  the  world  in  general  efteems  virtuous 
and  religious  men,  and  contemns  and  abhors 
thofe  that  are  profligately  wicked.  You  know 
that  even  the  bad  in  general,  much  prefer,  in  their 
judgment  and  efteem,  the  former  to  the  latter  : 
Tho'  even  the  good  are  often  under  a  kind  of 
neceflity  of  keeping  in,  having  clofe  connexions 
with,  and  courting  the  vicious  ;  —  fometimes, 
perhaps,  for  valuable  public  ends  ;  but  pro- 
bably oftener,  for  private  advantage,  or  for  fear 
of  mi/chief  [roixi  fuch  perfons  ;  as  our  American 
Indians  are  faid  formerly  to  have  worihipped 
the  devil.  An  unhappy  fituation !  How  are 
they  to  be  pitied,  who  have  fome  real  love  to 
virtue  ;  and  yet  are  obliged,  as  it  were,  to  carefs 
the  profligate,  on  account  of  their  riches,  power, 
and  that  influence  which  they  often  have  in  the 
affairs  of  thisfoolifh,  corrupt  and  wicked  world: — 
I  CANNOT  but  m.ake  this  one  fhort  reflexion 
on  the  foregoing  obfcrvations,  viz.  That  from 
them  it  plainly  appears,  that  vicious  men,  more 
efpecially  under  the  light  of  the  gofpel,  are  all 
in  general  fcif-condejnne J ;  inafinuch  as  they  can- 
not but  acknowledge  and  approve  the  right,  in 
their  own  judgment  and  confciences,  as  honour- 
able and  praifc-  worthy  ;  and  yet  habitually  do 
the  wrong,  from  an  evil  propenfity  in  their  na- 
tures. To  allude  to  the  words  of  the  apoftle, 
they  confent  to  the  law  of  God,  that  is  holy, 
juft,  good  and  fpiritual ;  but  dill  themfelves  are 
"  carnal,  fold  under  fm,"  as  bond-fervants  and 
JIaves  to  it ;  whofe  tyrannical  dictates  they  obey, 

contrary 


SER.  VI.  and  honourable.  253 

contrary  to  the  light  and  law  of  the  mind.  For 
that  which  they  do,  they  allow  not ;  neither  do 
they  do  that  good,  to  which  they  have  fome  faint 
dcfire ;  but  what  they  do  in  a  fort  hate,  that  they 
pra(5life — O  wretched,  that  they  are!  Who,  or 
what  fhall  deliver  them  from  the  body  of  this 
death,  but  "  the  law  of  the  Spirit  of  Hfc  inChriil: 
Jefus  ?" 

Let  me  exhort  you,  my  young  brethren,  du- 
ly to  confider  thofe  motives  to  true  religion, 
which  have  been  mentioned  in  this  difcourfe. 
Whatever  your  corrupt  paillons  may  have  to 
objefl,  I  know  that  I  have  a  powerful  party 
on  my  fide  in  your  breafts  and  bofoms  ;  I 
mean  your  own  confcience,  your  own  reafon. 
To  that,  and  to  God,  the  fource  of  all  reafon, 
light,  truth  and  juftice,  I  have  furely  a  right  to 
make  an  appeal  from  the  partial,  bribed,  blind 
judgment  of  paflion,  and  carnal  affections.  I 
accordingly  lodge -my  appeal  there,  with  them: 
And  you  mufl^,  whether  you  will  or  no,  anfwer, 
and  give  an  account  of  yourfelves,  at  both  thofe 
tribunals  ; — unlefs  you  fhould  give  up  the  caufe 
by  con  fen  ring,  as  you  are  exhorted,  '^  to  be  fo- 
ber- minded." 

Let  me  jufl:  add,  with  reference  to  the  laft- 
mentioned  argument,  as  to  your  reputation  in 
the  world  ;  that  this  will  very  much  depend  up- 
on youi  beliaviour  in  youth.  The  charaftcr  is 
mofi:  commonly  formed  and  efrabhfhed  in  that 
ieafon  of  life,  either  as  good  or  bad :  And  which- 
ever of  them  it  is,  it  will  be  of  no  fmall  confe- 
Quence  to  you  in  this  world,  while  you  are  in- 
habitants 


2  54  Sobriety  reputable         SER.  VI. 

habitants  of  it.  A  bad  name  is  often  of  fatal 
confcqiience  to  a  young  man  juft  fetting  out  in 
the  world,  as  to  his  intereft  therein.  On  the 
other  hand,  "  a  good  name  is  rather  to  be  chofcn 
*'  than  great  riches,  and  loving-favor,  than  (ilver 
*'  and  gold."  A  good  charader  preferves  old,  and 
creates  new  friends  ;  it  is  at  once  agreeable  and 
advantageous  in  many  refpe<5ts.  Allow  me  then, 
as  One  fincerely  concerned  for  your  temporal,  as 
well  as  eternal  good,  to  exhort  you  feafonably 
to  take  care  of  your  reputation  and  honor,  by  a 
difcrete,  fober  and  virtuous  behaviour.  And  if 
any  of  you  have  unhappily,  by  former  mifcar- 
riages,  brought  difgrace  upon  yourfelves  ;  lofe 
no  time,  but  immediately  endeavour  to  retrieve 
your  chara<5ters,  by  making  it  manifcft  that  you 
have  feen  your  errors,  and  are  reformed. 

The  world  is  candid  enough  to  make  fomc 
confiderable  allowances  for  the  errors  of  young 
men,  if  they  are  not  obftinate  in,  but  fpeedily 
reform  them.  In  this  cafe,  their  unexperienced, 
tender  age  is  a  powerful  advocate  for  them  :  It 
pleads  fo  eloquently  in  their  behalf,  that  it  never 
fails  to  excite  compafTion,  and  to  obtain  a  par- 
don for  them  from  the  world.  And,  what  is 
of  infinitely  more  importance  to  you,  if  you  (in- 
cerely  repent  of,  and  forfake  your  evil  ways, 
God  will  not  remember  them  againfl:  you :  He 
will  not  be  always  wroth,  neither  will  he  keep 
his  anger  forever.  "  If  the  wicked  will  turn 
from  all  his  fms  that  he  hath  committed — and 
do  that  which  is  lawful  and  right,  he  fhall  furely 
live ;  he  iliall  not  die.    All  his  tranfgreflions  that 

he 


SER.  VI.         and  honour ahle.  25^ 

he  hath  commlttd,  they  '^  Jhall  not  be  mentioned 
unto  him' — With  God  you  have  a  far  more 
powerful  advocate  than  your  youth  ;  —  One 
whom  the  Father  heareth  always,  even  "  Jefus 
Chrift  the  righteous."  But  ftill  you  ought  to 
plead,  ftill  to  implore  mercy  for  yourfelves.  And 
I  fhall  conclude  this  difcourfe  with  reminding 
you  of  part  of  a  prayer  of  the  royal  pfalmift, 
which  you  might  do  well  to  conflder  and  imi- 
tate— "  Remember,  O  Lord,  thy  tender  mercies, 
"  and  thy  loving-kindnefs ;  for  they  have  been 
"  ever  of  old.  Remember  not  the  ftns  of  my 
'*  jouth,  nor  my  tranfgreflions :  According  to 
"  thy  mercy  remember  thou  me,  for  thy  good- 
"  nefs  fake,  O  Lord. — For  thy  name  fake,  O 
"  Lord,  pardon  mine  iniquity;  for  it  is  great  !"f 

t  Pfalm  XXV. 


SERMON  Va 


■■>Sr' 


Sermon     VII. 

Young  Men  exhorted  to  Sobriety,  from 
other  Confiderations,  viz.  (8.)  Of  their 
temporal  Advantage.  (9.)  Of  their  Ufe- 
fuhiefs  in  the  World.  (10.)  Of  thofe 
Perfons  whom  they  will  pleafe  hereby. 
(11.)  Of  thofe  whom  they  will  gratify 
by  the  contrary,  (i  2.)  Of  one  End  of 
Chrift's  coming  into  the  World,  namely, 
to  "  purify  unto  himfelf  a  peculiar 
people,"  &c. 

TITUS      II.     6. 

Young  Men  likewife  exhort  to  he  fiber- 
minded. 

MY  young  brethren,  in  the  prececding 
difcourfe  you  were  exhorted  to  be  fo- 
ber-minded,  by  divers  confiderations 
and  motrves,  which  need  not  now  be  mentioned. 
I  fhall  therefore,  without  any  repetition,  proceed 
in  this  exhortation,  by  laying  before  you  fomc 
other  arguments ;  all,  of  real,  tho'  not  of  equal 

Avcight : 


^ER.Vil.  Sobriety  advantageous ^^c,  257 

Weight  :  Hoping  that,  fot  ydur  own  fakes, 
you  will  give  fach  an  attention  to  them,  as 
they  may  reafonably  demand.     Wherefore, 

VIII.  To  be  fjber-minded  will  be  molt  for 
your  advantage  in  this  world  ;  moll  for  the 
health  of  your  bodies,  and  for  your  outward 
profperity  in  all  other  refpec^fs.  How  this 
tends  to  the  peace  and  comfort  of  your  minds, 
and  alfo  to  3^our  reputation  in  the  world,  was 
fliewn  in  the  foregoing  difcourfe.  And  it 
may  anfwer  a  valuable  end,  if  I  can  now 
make  it  appear  to  you,  that  your  temporal 
felicity  in  other  refpe6ls,  very  much  depends 
upon  your  being  truly  religious.  Tho'  this 
is  not  an  argument  of  the  greatefl:  weight  ; 
yet  it  is  of  coniiderable  in^portance,  as  it  may 
remove  fome  prejudices  againft  religion,  ari- 
fing  from  a  falfe  fuppofition,  that  it  is  preju- 
dicial to  your  worldly  felicity.  And  I  fliall 
infill  the  longer  upon  this  argument,  bccaufe, 
as  I  apprehend,  it  is  not  (o  frequendy  and 
particularly  diicufTed  in  the  pulpit,  as  mighc 
be  for  the  credit,  and  thereby  for  the  interell 
of  religion. 

But  you  will  obferve,  that  when  I  fpealc 
of  it  as  being  for  your  interell  to  be  fober- 
minded,  in  conformify  to  the  principles  and 
precepts  of  chriftianity,  I  fpeak  with  particu- 
lar reference  to  the  age  and  country  in  which 
you  live  ;  wherein  this  religion  is  publicly 
countenanced,  and  generally  profelTed.  For, 
no  regard  being  hid  to  thefj  circumftances. 
It  is  fuppofeablc  thit  the  belief,  profeflion  and 
S  pradice 


2^S     Sobriety  advantageous   SE R . Vl L 

pradice  of  the  chriftian  religion,  might  be 

'  very  detrimental  to  a  perfon's  credit  and 
worldly  intereft,  in  that  lenle  of  them  which 

.  is  here  intended.  If  you  lived  in  an  age  and 
country,  wherein  the  name  of  Chrift  was  ge- 
nerally odious,  his  religion  not  publicly  tole- 
rated, andhis  difciples,  as  fuch,  reproached, 
perfecutcd,  fubjecled  to  the  confifcation  of 
goods,  to  bonds  and  imprifonment  ;  or  even, 

.  wherein  they  were  not  allowed  the  privileges 
and  liberties  common  to  other  fubjecls  ;  up-, 
on  this  fuppofition,  I  fay,  your  godly  and 
chriftian  fobricty  would  manifcftly  tend  to 
hurt  your  reputation  and  intereft,  inftead  of 
promoting  them.  This  was  the  condition, 
this  the  fituation,  thele  the  circum fiances  of 
chriftians,  for  about  three  hundred  years  after 
ChriO:  ;  till  the  days  of  the  Emperor  Con- 
ilantinc  the  Great.  The  public  voice  con- 
demned them   as  an  odious,  impious  fe61  ; 

'the  laws  were  againfl:  them  ;  their  enemies 
were  inveterate,and  had  all  the  power  in  their 
hands.  The  confcquence  was,  that  they 
Avcre  denied  the  common  privileges  of  men  ; 
and  "  whofoever  would  live  godly  in  Chrift 
Jcfus,  fuffered  perfecution  "  in  one  or  other, 
and  fometimes  many  of  its  hateful  forms. 
Chriflians,  in  thole  fad  times,  befidcs  being 
reproached  for  the  name  of  Chritl,  were  often 
called  to  fuffcr  the  lofs  of  all  things  ;  they 
were  haled  before  kings,  governors  and  other 
magiil rates  ;  they  were  imprifoned,  thrown 
into  .  dungeons,    lioned,    impaled,  crucified, 

ilain 


6ER.VIL  in  this  World.  259 

flain  with  the  fword,  fawn  in  funder  ;  and 
forced  to  fuffef  unnumbered  indignities  and 
tortures,  merely  as  chridians  ;  not  accept- 
ing deliverance,  on  the  condition  of  renoun- 
cing the  faith,  and  blafpheming  the  name  of 
Chriff'that  they  might  obtain  a  better  refur- 
re6tion."  And  though  the  perfecution  did 
not'  rage  againfl  them  in  the  fame  degree  of 
fury,  during  the  long  period  before-mention- 
ed J  yet  in  any  part  thereof,  it  was  apparent- 
ly contrary  to  a  man's  worldly  reputation  and 
intereft,  to  be  a  chriftian  :  As  it  may  be  even 
at  this  day,  in  countries  where  the  laws  and 
people  in  general,  are  againfl:  the  religion  and 
difciples  of  Chrift  ;  and  as  it  may  be  for 
protelfants  in  ronian-C2tholic  countries,  or 
any  others  called  chriftian,  where  there  is 
not  a  general  toleration. 

But  with  refpec!:!:  to  ourfelves,  and  to  this 
happy  country  of  liberty,  the  cafe  is  quite 
otherwife.  Chriftianity  is  commonly  profcf- 
fcd  ;  the  laws  countenance  and  fupport  it  j 
the  government  is  in  the  hands  of  chrillians, 
and  chriflians  enjoy  fome  privileges  which 
others  do  not.  There  is  here  a  general  liber- 
ty and  toleration  for  all  to  worihip  God  ac- 
cording to  their  confciences  (not  a  little  griev- 
ous to  fome  particular  perfons  of  dark,  con- 
tracted and  groveling  minds.)  And  it  is  in 
general  a  very  reputable  thing  amongil  us,  to 
be  a  pious,  virtuous  and  good  man.  Now, 
under  thefe  circumftances,  I  fay,  and  you 
may  cafily  perceive,  it  is  mofi  for  your 
S  2  worldly 


2  6o     Sobriety  advantageous  SER.VIL 

worldly  iiitcrcfl:  to  be  fober-mindcd  ;  far  more 
fo,  in  all  rcfpccls,  than  it  would  be  to  be  pro- 
fligate and  impious.  Let  me  more  particu- 
larly obferve  a  few  things  here,  in  order  to- 
fet  the  prcfent  argument  in  a  proper  light. 
And', 

1.  As,  in  thefe  circumdances^  virtue  and 
religion  will  be  a  recommendation  of  you  to 
the  edcem  of  people,  it  manifcilly  tends  to 
your  intcred  in  this  refpe^l  ;  I  mean,  to  what 
is  commonly  called  worldly  gain  or  profit. 
For  people  in  general,  good  and  bad,  fome 
few  cafes  being  excepted,  would  much  rather 
trufl,  and  have  connexions  in  bulinefs  with 
a  fober,  honefi:  man,  of  an  ellablifhed  good 
chara61er,  than  with  a  vicious  and  profligate 
one,  of  a  contrary  characUr.  And  this  evi- 
dently tends  to  a  perfon's  intcrcft,  whatever  bq 
his  ftation  or  calling  in  life  ;  cfpccially  when  it 
is  confjdered,  that  the  wifer  and  better  part, 
and  thofe  who  ordinarily  have  it  moft  in  their 
power  to  fervc  and  befriend  you,  will  be 
more  particularly  difpofed  to  do  i'o,  from 
real  regard  ;  while  others,  for  their  own  in- 
rereft,  will  rather  employ,  or  have  concerns 
with  an  honeit  man,  ceteris  paribus,  than  w  iih 
one  of  no  religion,  or  of  bad  morals. 

2.  As  to  public  ports  of  honor  or  emolu- 
ment, for  which  fome  of  you,  perhaps,  ci- 
ther do,  or  may  in  time  Hand  as  candidates  ; 
it  is  to  be  hoped  that,  all  other  circumrtances 
being  alike,  yourkiiown  intcgritv,  and  good 
behaviour  in  life,  would  be  fome  recommen- 
dation 


SER.  VII.  in  this  World.         261. 

dation  of  you,  and  procure  a  preference. 
Certainly  it  would,  under  any  tolerably  wile 
and  good  adininillration  of  government  ;  ef- 
pecially  in  thofc  governments  which  have  a 
great  mixture  of  the  popular  form,  and  in 
countries  where  there  are  no  iniquitous  tefis  -^ 
as  in  our  own.  Let  me  add,  that  if  we  have 
formerly,  in  certain  inilances,  known  perfons 
of  infamous  characters  preferred  to  magif- 
rracies,  or  toother  honourable  and  lucrative 
oHic^s,  to  the  neglect  of  virtue  and  merit ; 
yet  I  (hould  be  extremely  loth  to  fuppofe  that 
this  is  cither  now  a  common  thing  amongft  us, 
or  will  be  lb  hereafter. 

3.  If  we  fuppofe  th€  providence  of  God 
governs  the  world,  in  the  manner  declared 
ill  the  holy  fcriptures  ;  thofe  who  love  and 
fcrvc  him  in  Hncerity,  have  much  more  rca- 
fon  to  cxpe^l  his  blciling  npon  their  honeil 
defigns  and  undertakings,  in  order  to  obtain 
a  competency  of  the  good  things  of  this  life, 
than  impious  and  profligate  men  have,  to 
hope  for  his  blelTing  upon  thcir's ;  efpcciallv 
upon  fuch  defigns  as  are  in  their  nature  dif- 
lioneH:  and  criminal.  This  is  the  lead  that 
can  be  faid  with  reference  to  what  may  be 
expected  from  divine  providence,  in  the  or- 
dinary courfe  ot  it,  according  to  very  nume- 
rous reprefentations  in  fcripture  ;  which  are 
rather  confirmed  than  contradicted  by  expe- 
rience. Tho\  as  we  do  not  certainly  know 
the  hearts  ofm3n,and  maybe  deceived  as  to 
their  characters  ;  we  malt  needs  be  very  in- 
S  3  adequate 


262     Sobriety  advantageous  SER.VII. 

adequate  judges,  when  the  condu6l  ofprovi- 
dence  is,  or  is  not,  firiclly  agreeable  to  thelb 
rcprcrcntations.    And  tho'  there  may  be  fome 
exceptions  here,  as  under  other  general  rules  ; 
yet  it  is  not  improbable,  that  thefe  may  be 
much  fewer  in  the  prcfent  cafe,  than  is  com- 
monly fuppofed.     The  examples   of  wicked 
men  profpered  in  this  world,  are  indeed  very 
numerous,    and   in difpu table  :    For  God    is 
good  to  the  unthankful  and  to  the  evil.     But 
it  is  not,  neither  can  it  be,  fo  certain  to  us 
on  the  other  hand,  that  the  good  are  oftca 
forfaken,  or  left  dellitute  by  him.     And  it  is 
not  unworthy  of  remark,  that  in  that  pfahn 
\vi)erein  the  profperity  of  fome  wicked  men, 
is  fet  forth  more  amply  than  in  any  other  pare 
offcripture,  the  jnfpircd  pfalmill  makes  thq 
following  declaration,  fo   much  to  the  honor 
of  divine  providence  :  "  The  iteps  of  a  good 
*'  man  arc  ordered  by  the  Lord  ;    and  he  de- 
**  lightcth  in  his  way.     Tho'  he  fall,  he  fliall 
'*  not  be  utterly  caft  down  :    For  the  Lord 
"  upholdeth  him  v.'ith  his  hand.  I  have  beea 
"  young,  and   npvy  an:)   old   ;    yet   have   I 
*'  not  icen  the  righteous  forfaken;    nor  his 
*'  i'GQ(\  begging  bread.  "  f 

4.  It  ihonld  be  obfcrved,  thar  many  of 
thofe  virtues  which  belong  to  the  head  of 
chriftian  ibbriety,  have,  in  their  very  nature, 
a  direcf  tendency  to  promote  your  temporal 
interert:  and  happinefs.  For  example  ;  dili- 
gence in' your  worklly  callings  temperance 

ill 

t  Pfnim  XXXVII.  33,  :4.  ::;. 


SER.  VII.        in  this  World.  263 

in  meat  and  drink,  and  a  virtuous  moJcration 
in  other  refpeds,  have  a  plain,  dired  tcnden- 
CV^  to  fccure  and  advance  your  wealth,  your 
health  and  eafe  ;  and  to  prolong  your  lives. 
In  comformity  whereto,  Solomon  fays  of 
wifdom,  that  "  length  of  days  is  in  her  right 
hind,  and  in  her  left,  riches  and  honor.  " 
On  the  other  hand, 
5.  Most  of  thofe  vices  and  excelTes,  which 
are  repugnant  to  fobricty,  have  as  direct  and 
apparent  a  tendency  to  prejudiceyour  worldly 
interclf  and  happinefs.  For  is  not  this  evi- 
dently true  of  idlenefs,  intemperance,  pride 
and  luxury  —  of  walling  your  time,  and 
fquandering  away  your  money  in  riotous 
living,  in  leudnefs  and  debauchery,  in  the 
fopperies  of  drefs,  in  frequent  and  expcniive 
diversions,  and  the  like  \  Thefe  are  all  coll- 
ly  and  impoverifhing  vices  :  And  forae  of 
them  are  as  prejudicial  to  the  health  of  your 
bodies,  as  they  arc  to  your  purfcs  and 
your  foulSf  Flow  many  fad  examples  have 
there  been  of  people,  particularly  of  young 
men,  that  have,  by  thefe  and  fucli-like  follies 
^1^6.  exceiTcs,  abfolutely  dellroyed  themfelvcs 
as  to  this  world  I — •  their  reputation,  their  e(- 
tates,  their  health,  their  lives  !  • — ■  "  Be  not 
over  much  wicked,  "  fays  the  wife  man  ; 
"  neither  be  thou  foolilh  :  Why  Ihouldcft 
thou  die  before  thy  time  ?  "  But  when  or 
where  did  you  ever  know  a  young  man  ruin 
and  dedroy  himfelf  by  his  wildom  or  fobricty, 
his  virtue  and  religion  ! 

'?  4  ^'  If 


264     Sobriety  advantageous  SER.VII. 

6.  If  it  fhoulJ  be  ^ai^S,  that  a  man  has 
fometiaics  an  opportunity  to  increaib  his 
riches  by  clifhoneii  means  ;• — for  example,  by 
lying,  perjury,  extortion,  taking  bribes,  theft, 
fraud,  or  lawlels  violence  and  robbery  :  And 
that, if  he  foregoes  thefe  tempting  and  p-ccioiis 
opportunities  for  the  fake  of  religion  and  i^ 
good  confciencc,  his  virtue  is  then  prejudicial 
to  his  interelt  :  I  will  not  "  fpeak  wickedly 
for  God,  "  by  abfolutely  denying  that  any 
man  ever  did,  or  can,  increafe  his  wealth 
by  fuch  unjuft  means  :  Even  our  own  age  and 
country  might  furnini  fome  examples  of  this 
Jvind.  But  let  me  make  a  few  queries  here.  Do 
you  not  think,  there  arc  many  more  people, 
"^vho  hurt  their  worldly  interelt  in  the  end  by 
dinionclfy  ;  by  lofmg  their  credit,  characier 
and  bufinefs,  than  there  are  who  prejudice  it 
by  a  ftri.ct  adherence  to  truth  and  juftice,  and 
a  fteady  pcrfcvcrance  in  honeit;  courfes  :  I 
think  thisWill  admit  of  no  doubt  :  So  than 
the  advantage,  upon  the  whole,  is  ftill  on  the 
fide  of  virtue  and  fobriety.  But,  admitting 
that  you  wore  abfolutely  furc,  as  you  cannot 
be,  of  beitering  your  worldly  circumllances 
in  the  end,  by  any  iniquitous  means  ;  let  mc 
next  aik,  How  viucJ)  you  think  it  is  houdfily 
worth  to  be  a  knave  ;  a  liar,  cheat,  or  per- 
jured villain  ?  I  conclude,  you  would  not  for^ 
feit  your  honor  and  confciencc  for  a  very  tri- 
fling lum,  as  many  have  done.  For  Irrmj  much 
then,  do  you  think  it  would  really  be  worth 
w  liilc  to  do  it  ?    Even  Bili.am,   wlio  fecretlv 

lc\  c 


SER.  VII.       in  this  World.  265 

loved  the  wages  of  unrighteoiifnefs,  could  not 
but  lay  ill   his   calm   reflexions,  when  Balak 
the  King  of  Moab  olfered  him  a  large  fum  to 
do  a  wicked  thing — "  IfBalak   would  give 
*'  me  his  houfe-fuU  of  lilver  and  gold,  I  can- 
*'  not  go  beyond  the  commandment   of  the 
"  Lord,   to  do  good  or  bad."*'- — •  Now,  was 
this  a  reafonable   reflexion,  or   was  it   iK)t  ? 
You  cannot  deny  it  to  be  lb.     And  can  you 
hope,  by  any  unrighteous  means,  to  get  more 
than  a  royal  palace-full  of  filver  and   gold  \ 
And  if  you  could,  yet  would   not  thefe  un- 
godly gains  be  over-ballanccd  by  the  uncaiy 
reflexions  in  your  own  minds  \  Would  not 
your  real  happincfs  in  this  world  be   rather 
obflruacd  than  promoted,  by  thefe  unrighte- 
ous, tho'   gainful   practices  ?    But  fuch  great 
gains  of  iniquity    and   fraud,    as  thele,  are 
wholly  imaginary,  unlcfs  perhaps,  you  were 
kings  or  princes,  or  their  oMiti  uinuftcrs    •:x\\<\ 
favourites,  — ^  If  you  are  diflioncll:,  ore\er  io 
wicked  and  avaritious  ;  yet  you  mud  play  a: 
far  fi nailer  games  tlian  thefe.     Nav,  according 
to  the   ordinary,  cn:ablin:icd  courle  of  tilings, 
iiitercd    is  aclually  jon  the   iidc  of  virtue  and 
honefly.  Tho'  religion,  honor  and  copjkicncc 
were    wholly   out   oi  [l;ie  quclHon;     yet  any 
comrion    vian    would    run    a   moil    imprudent 
rifquc  in  becomin.'j;  a  knave  and  villain,  wich 
Si  view   to   worldly   gain.      Almolt   all   pcr- 
fons,exccpt  -Sl  feii^  great  iiien  and  their /(^^/j-jhurt 
their  in:ere(t  at  lair,  initead  of  fcrving  it,  by 

ini'inico 


266     Sobriety  advantageous  SER,  VII, 

injuftice  and  opprcfTion,  fraud  and  violence. 
How  often  do  men  utterly  ruin  their  credit, 
and  with  it,  their  temporal  intereil,  by  be- 
ing greedy  of  gain,  and  ufing  lawlefs  mcan$ 
to  obtain  it?  Yea,  how  often  do  they  hereby 
procure  infamous  punifhment,  with  the  lofs 
of  all,  from  the  hands  of  civil  jullicc?  and 
even  capital  punifhment  ?  It  is  therefore  evi* 
dent,  upon  the  whole,  according  to  the  good 
old  proverb,  that  honefty  U  the  beji  policy ;  tho' 
-we  confine  our  views  intirely  to  worldly  gain 
and  profit.  "  An  inheritance  may  be  gotten 
**  hailily  at  the  beginning",fays  the  wife  man, 
**  but  the  end  thereof  (hall  not  be  blelTed."-— 
And  again  :  *'  Envy  not  the  opprcflbr,  and 
"  and  chufe  none  of  his  ways — Thecurfe  of 
"  the  Lord  is  in  the  houlb  of  the  wicked : 
*^  but  he  bleffcth  the  habitation  of  the  jud." 
And  God  declarcth  by  the  prophet  Jeremiah, 
That  "  as  the  partridge  fjtteth  on  eggs,  and 
■"  hatcheth  them  not;  io  he  that  gctteth 
"  riches,  and  not  by  right,  fliall  leave  them  in 
^'  the  midO:  of  his  days  ;  and  at  his  end  Ihall 
"  be  a  fool." 

7.  But  you  will  fay,  perhaps,  that  giving 
alms  to  the  poor  is  one  of  the  duties  of  reli- 
gion ;  and  that  this  is  dire611y  contrary  to  a 
pcrfon's  worldly  intereff,  and  tends  to  pover- 
ty. Let  me  briefly  hint  a  few  things,  re- 
lative to  this  obje(^iion.  And,  firfl ;  in  giving 
alms  every  man  is  bound  in  reafon  to  have 
fome  confideration  of  his  own  ability, circum- 
itanccs,  real  occafions,  and  the  obligations  of 

iuiHcc 


SER.  VII.         in  this  World.         267 

jufticc  to  his  family,  and  to  others.     No  per- 
son, except  Vi\  foiTie  very  uncommon  cafes,  is 
obliged  to  give  more  than  he  can  afford  with.- 
out  much  dilliculry,  or  flreightning  himfelf ; 
never,  more  than  is  confident  with  the  obli- 
gations which  he  is  under  to  others  in  point 
of  juftice.     In  the  next  place,  Jf  you  are  in- 
dullrious,  and  avoid  all  foolifh,  extravagant 
ancj  hnful  expences,  as  religion  obhges  you 
to  l^c  and  (\o^  you    may  the   better  afford  to 
give  fomething  to  the  neceflitous  fick  and 
poor.     A  quarter   part   of  what  many  con- 
fume  in  their  expenfivc  follies  and  vices,  both 
to  the  hurt  of  therafelves  and  others,  might 
make  them  tolerable  good  chridians  in  point 
of  alms-giving,  if  employed  in  that  way,  from 
a  good  principle.     Tho' you  fhould  difcharge 
this  chridian  duty,  as  far  as  could  in  reafoii 
be  expelled  of  you,  yet  it  would  probably  be 
much  Icfs  expcnfive  to  you  than  thofe  vices, 
follies  and   excclles,  which   are  common  a- 
mongil  young  men  :  And  you  would,  at  the 
fame  time,have  a  rational  and  folid  fatisfat^lion 
therein  ;  whereas  fliame  and  remorfe  are  the 
natural   fruits    of  intemperance    and  luxury, 
riot  and  debauchery.     Again  :    Though  3^ou 
were  wholly  dellitute  of  chriilian   fobriety; 
yet  if  you   had   but  common  humanity,  you 
would  not  refute  an  alms,  once  in  a  while,  to 
a  miferable   fellow-creature  ready  to  pcrilli 
with  cold  or  hui]ger,    when  it  was  in  your 
power   to   relieve  him.     So  that  your  being 
truly  religious,  and  giving  alms  from  a  chri- 

Itian 


268     Sobrie'y  adva7itageous  6ER.  VII. 

flian  principle,  might  not,  pcrliaps,  be  the 
occalion  of  any  great  addition  to  your  cxpcn- 
cesof  this  fort  :  I  mean,  iiiilcfs  yon  were  o- 
thcrvvife  to  be  hardened  to  a  great  degree  in- 
deed ;  fo  as  to  be  deftitute  of  the  common 
feelings  of  pity  and  companion,  as  well  as  of 
the  lore  of  God.  Yon  mu(l  get  rid  of  all 
fympathy  and  humairlry,  and  be  vvorfc  than 
barbarians  j  I  mc^n,  become  m'lfers,  if  you 
Avonld  fave  all  expcnccs  of  this  kind  ;tor,merc- 
]y  beii\g  dellitutc  of  cliriiiianity,  will  not  an- 
fwer  the  end.  Moreover  ;  you  may  reafona- 
bly  expccl  the  bleiling  of  God  abundantly  to 
make  np  to  yon  whatever  you  bclknv  in  dif- 
crete  and  well-tiir.ed  charity  to  the  poor,  ac- 
cording to  his  commandments.  There  are 
many  paflages  of  fcripture,  direcll}^  to  this 
purpofc.  I  have  time  to  remind  yon  of  two 
or  three  only,  from  the  W'ritings  of  Solomon 
• — Honor  the  Lord  with  thy  fubilance  ; — fo 
"  fliall  thy  barns  be  filled  with  plenty" — "  He 
*'  that  giveth  to  the  poor,  Icndcth  to  theLorrl ; 
"  and  that  which  he  giveth,  lie  will  furely 
**  repay  him."  And  ver\^  obfervable  is  the 
following  palFagc  :  "  There  is  that  Icattercth, 
"  and  yet  increalcth  :  And  there  is  that  with- 
"  holdeth  more  than  is  meet  ;  but  it  tendeth 
*'  to  poverty.  1^\\q  liberal  foul  ihall  be  made 
*'  fat ;  and  he  that  watercth,  Ihall  alio  be 
*''  watered  hin-ifelf."  *  Yon  can  then  ha\c 
no  reafcnable  objection  againil  religion,'  on 
account  of  its  tendency  to.  iir.poverilh  you  in 
the  wiiy  of  alms-giving i   Vam   this  objection 

Hands 

*   Tic.     XI.  ;^,    2C. 


SER.  VII.         in  this  JVorld.  269 

ilanck  ip  great  force  againll:  irreligion,  oppref- 
fion,  uiicharitablencls,  11ol1>,  luxury,  rior, 
and  every  kind  of  vicious  exccfs. 

Upon  laying  together  what  has  been  faid 
under  this,  and  fome  preceding  heads  of  ar- 
gument, there  is  one  general,  and  very  im- 
portant rcfledion  in  favourof  religion,  which 
naturally  arifes.  It  is  this,  that  as  afober,  re- 
ligious life  is  the  only  rcafonable  one  ;  fo  it  is 
by  far  the  happiell,  and,  in  all  refpecls,  the 
molt  for  your  advantage  in  this  world.  If 
you  place  happinefs  in  having  peace  of  mind; 
that  has  been  Ihcwn  to  be  the  genuine  fruiE 
of  religion  ;  as  difquietude  within,  is  the  in- 
variable confequence  of  irreligion,  vice  and 
folly.  If  you  place  it  in  reputation,  or  the 
good  opinion  of  others;  that  is  the  natural  at- 
tendant of  virtue  and  Ibbriety  ;  as  contempt 
and  difgracc  are  of  the  contrary.  If  you  place 
it  in  bodily  health  and  long  life  ;  thcfe  are 
mod  eflcctually  promoted  by  ibbriety  ;  as 
licknefs,  pains  and  a  premature  death,  are  the 
frequent  effecls  of  intemperance,  and  profli- 
gate morals.  If  you  place  it  in  worldly  riches; 
religion  and  virtue  are  very  friendly  to  it  in 
this  view  :  Whereas  there  are  many  vices 
which  tend  dn-e^lly  to  poverty  ;  much  more 
fo,  than  any  one  virtue  that  can  be  named. 
Thefe  things  arc  not  only  certain,  but  obvi- 
ous ;  they  lie  level  to  all  capacites.  And  is 
it  not  a  great  recommendation  of  religion  to 
your  juJgment,  vour  reafon,  that  ic  is  the 
molt   lurj  and   elledual   means  imaginable, 

fonic 


270    Sobriety  advantageous  S£R.  Vlf. 

fame  extraordinary  cafes  being  excepted,  to 
promote  your  temporal  felicity  in  all  thefe 
refpeds  ? — your  peace  of  mind,  your  reputa- 
tion and  honor,  your  health  with  length  of 
days,  and  your  intcreft,  in  the  moft  ufucfl 
^cw^Q  of  this  word  ?  This  is  flricl  truth,  ac- 
cording to  the  eftablifhcd  courfc  of  things, 
at  lealt  iw  all  countries  where  the  true  religi- 
on is  publickly  countenanced,  and  generally 
profelTed.  So  that  tho'  "  gain  is  not  godlinefs," 
as  fume  may  imagine  ,*  yet  we  have  the  befl 
authority  to  fty,  that"  godlinefs  is  profitable! 
"  unto  ALL  things  ;  having  promife  of  the 
"  life  that  now  is^  and  of  that  which  is  to 
"  come.     This  is  a  faithful  faying.  :j:  " 

What  then  are  all  thofe  imaginations 
which  young  people  commonly  entertain  a- 
bout  religion,  as  if  it  w^ere  unfriendly  to  their 
temporal  intereft  and  felicity  ?  What  are 
all  fuch  imaginations,  1  fay,  but  idle  fancies, 
chimeras  and  hobgoblins,  \vhich  mere  fidion, 
or  the  father  of  lies  has  invented,  to  impofe 
Tjpon  your  credulity,  and  deceive  you  to 
your  dcftru^lion  ?  As  if  the  ways  of  wifdom, 
^f  virtue  and  of  God,  were  gloomy,  joylefs, 
bard  and  difagrceabic  ;  and  thofe  of  folly, 
vice  and  fatan,  cafy,  profitable,  delightful, 
and  truly  happy  [  What  a  reproach  is  it  to 
human  nature,  that  fuch  bugbears  as  thefe  ; 
• — conceits,  fo  contrary  to  all  probability  and 
fenfe,  to  the  word  of  God,  and  to  the  experi- 
ence of  all  wife  and  good   meU;  fhould  ever 

-     gain 

;      X  Tim.  IV.  8,  9. 


SER.  Vll.  in  this  TP'arld.  271 

gain  the  lead  crcditjfo  as  to  frighten  either  the 
old  or  young  from  being  fober-minded  ;  and 
to  make  them  beHeve  that  true  happinefs  is 
the  fruit  of  error,  folly  and  vice  ! 

It  is  probable  that  fome  well-meaning  men 
have  contributed  largely  to  the  carrying  on 
fo  ftrange  and  pernicious  a  deludon,  not  only 
by  their  own  gloomy,  and  over-auftere  be- 
haviour ;  but  by  abridging  the  innocent  plea* 
fures  and  liberties  of  youth,  in  divers  refpe(5ls- 
particularly  by  rcprelentingall  recreations  and 
pafHmes  as  inconliftent  with  pure  and  undc- 
iiled  religion,  inllead  of  being  content  with 
guarding  againft  the  abufes  of  them.  There 
is  ground  to  think  that  thefe  irrational  and 
unfcriptural  feverities,  have  been  a  fatal  ilum- 
bling-block  to  many  young  people  ;  and  made 
them  dread  the  very  thoughts  of  religion,  as 
if  it  were  an  irreconcileable  foe  to  all  tempo- 
ral happinefs.  But  as  it  is  incumbent  upon 
the  teachers  of  religion,  utterly  to  difcounte- 
nance  every  thing  that  is  unreafonable,  and 
contrary  to  the  laws  of  God  ;  they  ought 
doubtlcfs,  on  the  other  hand,  to  allow  and 
permit  to  all,  particularly  to  the  young,  all 
thofe  innocent  liberties  and  amufements, 
which  the  ^vord  of  God  allows  or  permits. 
He  that  adds  to  the  commandments,  by  for- 
bidding what  God  has  not  forbidden,  is  as 
prcfamptuous  and  criminal  as  he  that  dimi- 
iii(hes  from  them,  by  nullifying  fome  of  his 
precepts.  In  many  cafes  the  former  is  of  as 
bad  confequence  as  the  latter,  to  the  altered 

of 


272   Sobriety  renders  Perfons  SER.VIL 

of  virtue  and  religion  in  the  world.  It  is  fo 
particularly  in  this  cafe,  when  the  young  are 
deterred  from  being  lober-minded,  by  being 
unwarrantably  abridged  of  thofe  recreations 
and  amiifemcnts^  which  God  has  not  prohi- 
bited, and  which  human  nature,  in  it's  pre- 
lent  fiate,  feems  to  require.  Nor  are  the 
"  teaching  for  dodrine  the  commandments 
of  men,"  and  laying  "  heavy  burdens,  grie- 
vous to  be  borne,  on  men's  ihoulders,"  the 
flightefl:  acculations  which  our  Lord  brought 
againll  xh ok  grave,  aiijiere^  -proud ^  Jokmn-jac  d 
hypocrites,  the  ancient  fcribes  and  pharifees."* 
There  is,  in  I'hort,  no  one  pleafure  or  fatis* 
faction  in  life,  that  is  proper  to  the  nature  of 
man,  but  what  may  be  enjoyed  in  far  greater 
perfe^'iion,  within  the  limits  and  laws  of  ci 
truly  chrilHan  fobricty,  than  it  can  pofiibly 
be  enjoyed  in  the  violation  of  them,  or  in 
the  ways  of  folly,  vice  and  criminal  excefs. 
The  wa3's  of  wildom  are,  in  the  highefl  lenfe, 
Avays  of  plcalantncfs,  and  all  her  paths  arc 
peace.  This  you  will  experimentally  know, 
whenever  you,  in  earncif,  make  the  experi- 
ment. To  proceed, 

IX.  Your  future  uJefuJnefs,  as  well  as  your 
own  honor,  intereft  and  happinefs  in  the 
world,  greatly  depends  upon  your  fobriety 
and  good  conduc4.  He  that  li\es  foberly, 
rightcoudy  and  godly  in  the  world,  camio: 
be  a  mifchievous   member  of  fociety  :    Nay, 

he 

*  of  the  liwrLilnefs    flnrl  the   abu'es   of  Recreations,  fes 
Scrm,  IV.   pige  143 J50  inclulivc. 


SER.  VII.  the  moft  ufeful.  273 

he  cannot  but  be  fervlceable,  and  a  real  ornament 
to  it  in  his  ftation,  whether  high  or  low ;  as 
every  member  of  the  natural  body,  in  the  regu- 
lar difchargc  of  its  particular  office,  contributes 
to  the  good  and  perfection  of  the  body.  But 
gan  the  fame  be  faid  with  equal  truth  and  pro- 
priety, of  irreligious,  wicked  and  profligate  men? 
It  cannot. 

It  is  indeed  owned,  that  bad  men  fomctimes 
do  much  good  in  the  world.  But  this  is  either, 
firft,  only  accidentally ;  as  we  fay  good  may  be 
brought  out  of  evil.  Or,  fecondly,  the  good 
which  they  do,  is  by  fuch  of  their  aftions  as  are 
in  their  nature  good,  lawful  and  right,  externally 
confidered  ;  not  by  their  wicked  and  unrighteous 
deeds.  Or,  ladly,  they  may  do  good  to  the 
world  by  fcrvingas  examples  and  warnings  to  it, 
of  the  fliame  and  mifcry  which  are  the  natural 
confcquence  of  vice  and  folly  :  So  that,  by  their 
means,  others  are  deterred  from  purfuing  thofe 
courfcs  which  are  ruinous  and  defiruftive.  Thus, 
in  the  firlf-  cafe,  the  pride,  luxury  and  debauchery 
of  the  rich,  may  be  the  occafion  of  difperiing  their 
wealth,  and  feeding  the  poor.  In  the  fecond 
cafe,  a  vicious  man  who  is  diligent  in  his  lawful 
worldly  budnefs,  who  fights  bravely  for  his  king 
and  country,  or  v\  ho  difcharges  any  civil  office 
tolerably  well,  may  thereby  do  good.  Any  of 
thefe  things  may  be  done  by  a  very  wicked  man  ; 
but  yet  he  that  thus  fcrvcs  his  country,  docs  it 
not  by  his  wickednefs ;  but  by  that  part  c'  his 
conduct:  which  is  lawful  and  right.  And  in  t!:e 
third  cafe  mentioned,  the  diief,  robber,  or  rtl-cr 
T  inaiciuJcor 


2  74     Sobriety  renders  Terfons   SER.  VII. 

malefacftor,  benefits  his  country  by  being  hang'd; 
and  ferving  for  a  terror  and  warning  to  evil-doers. 
In  thefe  three  fenfcs,  very  wieked  men  may  be 
fervieeable  to  the  world.  But  how  much  mif- 
chief  is  commonly  done  by  them  in  other  rc- 
fjDccfts  ?  What  fore  feourges  ?  what  curfes,  have 
niany  wicked  men  been  to  the  world,  efpecially 
in  high  ftations.^ — to  whole  provinces,  countries 
and  kingdoms  r — yea,  to  feveral  kingdoms  at 
once  ?  And  other  wicked  men  commonly  do  mif- 
chief  in  the  world,  in  fome  proportion  to  their 
ftation,  and  the  fphcre  in  which  they  a6t.  Con- 
fider,  on  the  other  hand,  what  great  and  exten- 
five  bleflings  many  good  men  have  been  to  the 
world,  efpecially  inhighllations ; — to  their  coun- 
try, nation,  and  divers  nations  at  once  :  And 
other  good  men  in  a  lower  degree,  according  to 
their  fituation,  power  and  influence.  Which 
good  they  do  dire^lly,  with  defign  ;  not  acci- 
dentally, as  the  wicked  may  do  it  in  fome  in- 
ftances  and  degrees. 

Now,  my  young  brethren,  if  you  have  the 
leaft  ingenuity,  or  generofity  of  mind,  you  would 
chufe  to  be  bleflings,  and  not  curfes  to  the  world. 
You  would  cJiufc  to  fill  up  >our  refpe6live  fta- 
ticns  in  life,  at  once  with  honor  lo  yourfelves, 
and  benefit  to  focicty :  Both  which  you  will  do 
the  mofl:  effecHiually  by  being  truly  virtuous  and 
fober-mmded.  Can  you,  without  pain  or  regret^ 
think  of  living  rather  as  common  nufances,  than 
to  the  advantage  of  thofe  with  whom  you  arc 
connected  ? — or  even,  of  living  and  dying  ufe-» 
lefsf — Or,  if  not  intirely  ufelefs ;  yet  would  you 

be 


SER.  VII.  the  moft  ufefid,  i-j^ 

be  willing  that  what  good  you  do,  fhould  be  as 
it  were  by  accident,  as  the  indire<51:  confequence 
of  your  behaviour,  inftead  of  being  done  inten- 
tionally and  uprightly  ;  fo  that  it  may  be  fald  to 
be  the  proper  confequence  of  a  virtuous  ancLIau- 
dable  behaviour  r  Or  would  you  be  wiiiing  to 
benefit  fociety,  only  by  being  fad  examples  and 
warnings  to  it,  of  the  difgrace  and  mifery  in 
which  vice  naturally  terminates  ;  and  fo  making 
other  men  wife  and  cautious,  virtuous  and  happy 
at  your  expence  : — cfpecially  at  fo  dear  a  rate,  as 
your  own  infamy  and  dellru6tion  !  If  you  well 
digeft  thcfc  thoughts  in  your  minds,  they  will  fill 
you  with  an  ardent,  a  truly  noble  dcfire  to  do 
good  in  your  day  ;  to  be  ferviceable  in  your  ref- 
pe^live  places,  inllead  of  hurtful  ;  and  therefore 
to  be  wile  and  virtuous  :  Efpecially  when  you 
confider,  that  this  will  be,  beyond  all  compari- 
fon,  the  moil:  honourable,  profitable  and  delight- 
ful   to  yourfelves. 

X.  IT  fnould  be  an  argument  of  no  fmali 
weight  Vvith  you  to  be  fober-minded,  that  you 
w-{ll  hereby  pUafe  jonr  befl  fniends ;  whereas,  by 
the  contrary,  you  will  difpleafe,  grieve  and  of- 
fend rhem.  Do  you  afk,  who  thcfe  good,  thcfe 
bcft  friends  are  ^  I  anfwer,  in  the  iirfl:  place, 

God,  your  Father  in  heaven.  He,  of  whom 
the  whole  family  in  heaven  and  earth  is  named, 
who  is  "  good  to  all,  and  whofe  tender  mercies 
are  ov'^r  all  his  works  ;"  He,  I  fay,  will  unquef- 
tionably  be  pleafed  by  your  being  truly  pious 
and  virtuous — ''Ye  have  received  of  us,"  fays  the 
apoftie,  "  how  yc  oisght  to  walk,  and  to  pleafe 
T  2  God." 


276       By  Sohnety  the  Toiing     SER.VII. 

God."  If  God  invites,  if  he  encourages,  if  he 
requires  you  to  behcve  in,  to  love  him,  to  walk 
in  his  righteous  ways,  certainly  he  will  be  plcaf- 
ed  with  your  doing  fo  ;  and  difpkafcd  if  you 
do  otherwifc.  Has  he  not  fiid,  "  I  love  them 
that  love  me,  and  they  that  feek  me  early,  fliall 
find  me  ?"  Is  not  his  holy  Spirit  faid  to  "  ftrive 
with  men,"  to  this  end  ?  and  to  be  "  grieved" 
with  thofe  that  rcfifi:  and  oppofe  him  : — with 
them  that  abufe  his  goodnefs  and  oppofe  his 
light  and  truth  ;  chufmg  to  walk  in  the  paths  of 
darknefs  and  error,  vice  and  mifery  ?  What  com- 
panion did  God  of  old  cxprefs  towards  Ephraim  ? 
what  pleafure  at  his  repentance,  and  return  to 
him  ? — affuming,  as  it  were,  all  the  pafhon  and 
tendernefs  of  an  earthly  father. — "  I  have  furely 
^*  heard  Ephraim  bemoaning  himfelf  thus — I 
"  fmote  upon  my  thigh  ;  I  was  afliamed,  yea, 
"  even  confounded,  becaufe  I  did  bear  the  re- 
"  preach  of  my  youth.  Is  Ephraim  my  dear 
*'  fon  ?  is  he  a  pleafant  child  \  Eor  fince  I  fpake 
"  againd  him,  1  do  earncflly  remember  him  Itill : 
"  therefore  my  bowels  are  troubled  for  him  ;  I 
*'  will  furely  have  mercy  upon  him,  faith  the 
"  Lord."t  Confider  alfo  the  well  known  parable 
of  the  prodigal  fon,  as  it  is  commonly  called  ; 
one  principal  defign  of  which  was,  to  reprefcnt 
the  love  and  compaffion  o^  our  heavenly  Eather  ; 
and  his  pleafure  in  thofe  that  return  to  him.  It  is 
faid,  tli'-t  when  the  fooiifn,  unhappy  youth  was 
on  his  return  home,  but  while  he  was  ''yet  a  great 
way  oif,  his  faher  faw  him,  and  had  compaftion, 
and  ran,  and  fell  on  his  neck,  and  killed  him." 

And 

t  Jcr.  Ch.  XXXL 


SER.VII.  pkafe  their  heft  Friends.      277 

And  prcTenrly  after,  the  father  Is  introduced, 
faying  to  the  elder  brother,  "  It  was  meet  that 
we  fhould  make  merry,  and  be  glad  ;  for  this  thy 
brother  was  dead,  and  is  alive  again  ;  and  was 
loft,  and  is  found."  Thus  compaflionatc  is  God, 
to  thofe  who  err  from  his  truth  and  ways  ;  and 
thuspleafed  when  they  repent  and  return.  This  is 
alfo  the  principal  fcope  of  two  other  parables  in 
the  fame  chapter:  J  One  of  which  our  Lord  him- 
felf  explains  and  applies  in  thefe  words: — '*  Like- 
wife  joy  Ihall  be  in  heaven  over  one  finner  that 
repenteth  ;" — and  the  other  of  them,  in  words 
to  the  fame  purpofe.  "  Like  as  a  father  pitieth 
his  children,"  fays  the  pfalmiif,  "  fo  the  Lord 
pitieth  them  that  fear  him."  And,  furely,  you 
have  no  friend  equally  good  and  great  as  the 
God  and  Father  of  all  ;  none  whom  you  are  un- 
der fueh  ftrong  obligations  to  pleafe  ;  none,  whom 
you  ought,  from  a  principle  of  ingenuity  and 
gratitude,  to  be  fo  cautious  of  offending. 

Another  of  thofe  good  friends,  whom  you 
will  pleafe  by  your  fobriety,  is  the  Son  of  God, 
the  Lord  Jefus  Chriil: ;  who  loved  you  fo  well  as 
to  come  down  from  heaven,  to  live  a  mife- 
rable  life  on  earth,  and  to  die  an  ignominious, 
accurfed  death  upon  a  crofs,  for  your  redemption. 
This  you  may  be  pofitively  affured  of:  For  "  he 
gave  himfqlf  a  ranfom  for  all  ;" — "  tafted 
death  for  every  man,"  and  is  the  "propitiation 
for  the  fins  of  the  whole  world."  In  the 
days  of  his  flefh,  he  fhewed  the  tendereft  love 
and  kindnefs,  not  only  to  young  men,  as  is  re- 
corded upon  feveral  occafions,  but  even  to  little 
T  3  children ; 

X  Luke  Cb.  XV. 


278     By  Sobriety  the  Towig    SER.  VII. 

children  ;  taking  them  up  in  his  arms,  blcfling 
them,  and  faying,  "  SufFtT  the   little  children  to 
come  unto  me,    and   forbid   them  not  ;  for    of 
fuch   IS   the   kingdom   of  heaven."     Our  com- 
paflionatc  Saviour  is  faid   to    have   been   grieved 
for  the  hardnefs  of  their  hearts,  who  refuled  to 
receive  his   heavenly   inn-ruftions,  counfels   and 
warnings,  defigned  for  their  good.     And  how 
tenderly  did  he   lament  the  folly,    the  impeni- 
tence, and  the  approaching  dcll:ru(n:ion  of  Jeru- 
falem,  when  he  beheld  the  city,  and  "  wept  over 
*'  it,  faying.  If  thou  hadfl:  known,  even  thou,  at 
"  leaft  in  this  thy  day,   the  things  which  belong 
"  unto  thy  peace  !  but  now  they  are  hidden  from 
*'  thine    eyes."  f     And  again  :    "  O  Jerufalem, 
"  Jerufalem,  thou  that  killcR  the  prophets,   and 
*'  Oonell:  them  which  are   fcnt  unto    thee,  how 
*'  often    would    I   have   gathered    thy   children 
*'  together,  even  as  an  hen  gathereth  her  chickens 
"  under  her  wings,  and  ye  wouldnot  !".|.  Whata 
lively  reprefcntation  is  this,  of  his  compaiTion  even 
for  obdurate  fmners  ?     The  Lord  Jefus  Chrli}, 
tho'  fet  down  in  the  heavenly  places,   far  above 
all  principality  and  power,  has  the  like  love,  the 
like   pity,    the   like    tendernefs    for    you    all  in 
general,  now,  that  he  had  of  old  for  Jerufalem. 
His  goodnefs   is   unchanged  ;  he  can    fHlI  have 
companion  on  the  ignorant,  and   on  them    that 
are  out  of  the  way  ;  being  a  merciful,  as  well  as 
faithful  high   pricft,   in    things  pertaining  unto 
God.      And  will  you  difpleafe,    will  you  grieve, 
will  you  offend  fuch  a   Friend,   by  perfevering 
in  fin  and  folly  \ — One,  who  has  laid  you  under 
fuch  imm.enfe  obligations!  7'ii£ 

t  Luke  XIX.  42.  X  Matt.  XXIII.  37. 


SER.VII.  pleafe  their  heft  Friends.      279 

The  holy  angels,  tho'  unfceti  and  unknown 
by  you,  are  other,  and  truly  excellent  friends  to 
you  ;  whom  you  would  highly  pleafe  and  delight, 
by  obeying  their  Lord  and  our's  ;  and  whom 
you  difpleafe  by  perfevering  in  your  finful  ways. 
They  are  all  miniftring  fpirits,  fent  forth  to 
minifter  to  the  heirs  of  falvation  :  And  it  is 
particularly  declared  by  our  Saviour,  that  *'  there 
is  joy  in  the  prefence  of  the  angels  of  God  over 
one  finner  that  rcpentcth."  Surely  then,  you 
will,  on  the  other  hand,  give  them  trouble  and 
forrow,  if  forrov/  can  touch  thofe  pure  and 
bleffed  intelligencies,  by  refilling  and  difobeying 
the  truth.  And  does  it  become  you  to  grieve 
thefe  benevolent  fpirits,  who  are  as  it  were  your 
appointed  guardians  ;  who  delight  in  doing  good 
offices  for  you,  in  conformity  to  their  chaige  ; 
and  who  would  be  fo  rejoiced  at  your  converfion 
to  God? 

Other  of  your  friends,  fome  of  whom  were 
probably  once  known  to  you,  tho'  now  removed 
out  of  your  fight,  and  whom  you  would  pleafe 
by  being  fobcr-minded,  are  "  juft  men  made 
perfect ;"  the  noble  army  of  martyrs,  and  the 
whole  church  of  the  firll:  born,  which  are  writ- 
ten in  heaven.  Amongfl:  thefe  are  all  your  pious 
anceltors,  who  have  died  in  the  Lord  ;  and  who 
now  live  with  him,  beholding  his  face  in  righ- 
teoufnefs.  Amongfi:  them  are  alfo,  probably, 
fom.e  of  your  other  near  relations,  and  cotempo- 
raries ;  thofe  whom  you  lately  knew  and  con- 
verfed  with.  All,  all  thefe,  as  well  as  the 
"  innumerable  company  of  angels,"  wLQi  to  fee 
T  4  you 


2  8o     By  Sobriety  the  Touug     SER.  VII. 

you  truly  wife  and  virtuous ;  that  fo,  in  due  time, 
they  may  hail  you  to  thofe  blifsfui  regions  ;  and 
that  you  may  be  forever  affociated  with  them  in 
one  glorious  fociety,  "  a  kingdom  that  cannot  be 
fhaken."  Yea,  my  young  brethren,  methinks, 
almolt,  I  hear  them  now  calling  to  you  from  the 
ccEleftial  manfions,  in  the  fame  words  which 
the  two  ujitnejfes  heard  from  heaven,  when  a 
great  voice  came  to  them,  faying,  "Come  up 
HITHER  !"f — For  the  bride,  the  Lamb's  wife, 
[the  church  triumphant]  as  well  as  the  Spirit, 
faith,  "  Come.  And  let  him  that  hcareth  fay, 
Come.  And  let  him  that  is  athirlt,  Come: 
And  whofoever  will,  let  him  take  the  water  of 
life  freely."  J 

Your  beft  friends  on  earth,  as  well  as  in 
heaven,  will  be  rejoiced  to  fee  you  wife  and 
virtuous  ;  and  grieved  to  fee  you  foolifli  and 
profligate.  I  may  here  particularly  mention 
your  pious  and  good  parents,  w  ho  have  done  fo 
much  for  you,  and  whofe  love  you  cannot 
doubt.  '*  A  wife  fon,"  fays  Solomon,  "  maketh 
a  glad  father  ;  but  a  foolifli  fon  is  the  hcavinefs 
of  his  mother."  Every  virtuous  and  good 
parent,  could  fincerely  addrefs  his  child  in  the 
language  of  the  fame  wife  king — "  My  fon,  if 
"  thine  heart  be  wife,  my  heart  fliall  rejoice, 
**  even  mine  ;  yea,  my  reins  Ihall  rejoice. — "  || 
All  good  men  had  far  rather  fee  their  children 
fober-minded,  the  friends  and  followers  of  Jefus 
Chrin-,  than  beautiful,  rich  and  profperous  in 
this  world.  And  whom,  upon  earth,  fhould 
you  be  fo  dcfirous  to  plcafe  and  gratify,   or  fo 

loth 

t  Revel.  XI.  12.     \  Gh.  XXII.  17.     ti  P'^^'^'-  Ch.  XXIIL 


SER.VII.    pleafe  their  hefi  Friends.     281 

loth  to  grieve  and  difquiet,  as  thofe  to  whom, 
under  God,  you  owe  your  very  being  ? — thofe 
who  have  brought  you  up  with  fo  much  care  and 
tendernefs,  taking  unwearied  pains  for  you  ;  and 
whofe  chief  worldly  concern  is  probably,  to  fee 
you   well  provided  for,  virtuous  and  happy  ? 

But  you  have  many  good  friends  befidesyour 
parents,  who  would  fincerely  rejoice  to  fee  you 
truly  religious.  All  your  acquaintance  in  gene- 
ral, that  fear  God,  w^ould  be  pleafed  to  have  pro- 
per evidence  of  your  doing  the  fame :  And  I 
know  of  One  in  particular,  that  would  be  fo.  He 
fhall  be  namclefs :  Only  I  may  tell  you,  he  is 
One  that,  if  his  own  mediocrity  of  years  would 
allow  him  to  ufe  the  paternal  ftile  with  reference 
to  you,  could,  with  great  fmcerity,  adopt  thofe 
words  of  the  apoftie  John  in  his  third  epiftle — 
'*  I  have  no  greater  joy,  than  to  hear  that  my 
"  children  walk  in  the  truth."  Let  mejufl:  add, 
that  he  is  One  who  claims  fome  fort  of  intereft 
in  you  ;  as  hoping  to  have  you  for  his  joy,  glory 
and  crown  of  rejoicing  in  the  day  of  the  Lord 
Jefus 

These  then,  my  beloved  young  brethren, 
are  the  friends  whom  you  will  certainly  pleafe 
by  being  fober-minded,  and  difpleafe  by  going 
on  in  the  paths  of  folly  and  vanity,  vice  and 
mifery.  Think,  whether  they  are  not  fuch  as 
you  ought  to  be  ftudious  of  gratifying  in  every 
reafonable  way ;  and  very  loth  to  difoblige,  of- 
fend or  grieve,  by  any  ungrateful  and  unreafon- 
able  corfidud:. 

XL  Consider, 


2ti        By  Vice  the  Young      SER,  VII. 

XI.  Consider,  in  the  next  place,  who  thofe 
perfons  are,  whom  you  will  plcafe  by  a  foolifh, 
eriminal  and  profligate  behaviour;  that  fo,  upon 
a  fair  comparifon,  you  may  judge  whether  you 
ought  to  gratify  the  latter,  or  the  former:  For 
you  cannot  plcafe  both ;  their  views,  difpofitions 
and  interefts  being  directly  oppofite  to  each  other; 
juft  as  oppofite  as  light  and  darknefs,  Chrift 
and  belial,  heaven  and  hell. 

And  here  a  certain  ancient,  famous  Prince, 
ivho  has  far  mor^  fubjefts  than  the  greateil  earth- 
ly Monarch,  claims  the  inglorious  precedence. 
I  mean,  "  the  Prince  of  the  devils" — "  the  Prince 
of  the  power  of  the  air,"  the  wicked  fpirit  that 
worketh  in  all  the  children  of  difobedience.  You 
will,  without  doubt,  highly  gratify  him  and  his 
angels,  by  continuing  in  your  fins.  He  made 
himfelf  famous  of  old,  by  iHrring  up  rebellion 
in  heavtn  ;  and  afterwards  on  earth,  by  deluding 
and  betraying  our  firil:  parents  ;  by  ufurping  a 
kind  of  dominion  over  mankind  ;  by  deceiving 
almoft  the  whole  world  for  many  ages  ;  by  his 
enmity  and  oppofition  to  the  Son  of  God,  when 
he  came  to  refcue  mankind  from  his  cruel 
tyranny,  and  to  deftroy  the  works  of  the  devil. 
This  wicked  One  has,  ever  (ince,  excited  the 
children  of  darknefs  and  difobedience  to  oppofe 
the  truth,  and  the  kingdom  of  God  on  earth  ; 
endeavouring  by  all  means  to  deceive,  to  hurt 
and  to  deltroy  mankind ;  in  which  he  has  fuc- 
ceeded  to  admiration.  "  Your  adverfary  the 
devil,"  fays  the  apoftle,  "goeth  about  continually 
as  a  roaring  lion,  feeking  whom  he  may  devour." 

Now 


SER.  VII.  pleafe  their  -wor ft  Enemies,    283 

Now  you  cannot  in  the  leaft  doubt,  but  that 
you  will  highly  gratify  the  devil  and  his  angels, 
by  rejecting  the  truth  of  God ;  by  denying  and 
blafpheming  Jefus  Chrift;  by  negleding  the  wor- 
ihip  of  God,  defpifing  the  ordinances  of  the  gof^ 
pel,  and  living  wicked  lives.    Thefe  are  the  very 
things  which  they  aim  at  ;  which  they  have  all 
along  been,  and  are  ftill  temping  you  to  do,  not 
in  vain  ;  the   very  things   in    which   they  place 
their  joy,  triumph  and  glory.       Every  time  you 
fet  yourfelves  to  oppofe   the  truth  ;    every    time 
you  take  God's  name  in  vain  ;    every   time  you 
turn  your  backs  with  contempt  upon  Chrift's  in- 
fHtutions ;  every  time  you   fpeak   falfelv,  or  ^o 
any  wicked  thing,  then  it  is  that  you  pleafe  the 
devil ;  and  the  farther  you  are  from  all  fobriety 
of  mind,  the  more  dear  will  you  be  to  him.  You 
cannot  more  difoblige  thefe  apoftate  fpirits,  than 
by  a  gracious  reception  of  the  gofpcl,  and  bring- 
ing forth  frivits  meet  for  repentance.  They  have 
a  fixed  avcrfion  to  all  fobriety,  all  truth,  all  god- 
linefs,  righteoufnefs,   humility,  charity  and  tem- 
perance.    Befides  :  Whenever  any   perfon,  old 
or  young,  repents  and  returns  to  God,  the  devil 
is  enraged  at  the  thoughts   of  lofmg  a  fubjed  ; 
he  confiders  fuch  a  One  as  a  rebel  and  traitor  to 
himfelf,  and  is  forely  vexed  at  having  the  prey 
which  he  was  on  the  point  of  devouring,  fnatch- 
ed  as  it  were  out  of  his  jaws.     Thefe   envious 
and  malicious   fpirits  cannot  endure  that  any  of 
the  earth-born  fons  of  Adam,  fhould  be  eternal- 
ly happy  in  thofe  glorious  manfions,  from  which 
themfelves  were  banifned  for   their  pride,   their 

fedition, 


284        By  Vice  the  Young       SER.  VIL 

fedition,  and  rebellion  againfl:  the  King  of  hea- 
ven. So  that  there  is  not  one  of  the  angels 
of  darknefs,  numerous  as  they  are,  but  what  you 
will  gratify  by  continuing  in  fin  and  folly,  and 
highly  difpleafe  by  being  fober-minded. 

But  what  has  fatan  ever  done  for  you,  that 
you  fhould  be  defirous  or  willing  to  plcafc  him? 
Is  he  your  maker  ?  No.  Does  he  preferve  and 
take  care  of  you  ?  No.  Did  he  die  for  you  ?  No ; 
and  is  angry  even  to  rage,  that  Another  did.  Has 
he  laid  you  under  any  fort  of  obligation  to  plcafe 
him?  No.  Has  he  any  encouragement  to  give 
you  for  pleafing  him?  No.  He  will  afterwards 
only  upbraid  and  torment  you  for  your  folly 
therein.  Did  he  ever  intend  you  the  lead:  good 
in  any  one  refpe<it  ?  No;  nothing  but  mifchief. 
Will  you  then  gratify  your  inveterate  advcrfary, 
"  that  old  ferpent  called  the  devil,  and  fatan," 
or  his  angels  ? — cfpecially  when  you  confidcr 
that,  by  doing  fo,  you  will  difpleafe  the  God  that 
made  and  loves  you  ;  Jefus  Chriil  who  died  for 
you  ;  and  grieve  the  good  Spirit  of  God,  as  well 
as  all  thofe  holy  angels  that  "  kept  their  firfl:  ef- 
tate,"  and  are  daily  employed  in  offices  of  kind- 
nefs  for  you  ! 

But  befides  the  devil  and  his  angels,  you  may 
perhaps,  by  your  fm  and  folly,  pleafe  great  mul- 
titudes of  the  human  race,  both  old  and  young, 
that  have  lived  and  died  in  their  fms,  and  are 
now  in  the  place  of  torment.  It  fccms  not  im- 
probable, that  thcfe  mifcrable  fouls  might  chufe 
to  have  other  perfons  tread  in  their  ileps,  and 
fharc  their  fate,  inflcad  of  being  fober,  wife  and 

happy. 


SER.  VII.  fleafe  their  tvorjl  Enemies,   285 

happv.  This  is  the  way  in  which  envy  and  wick- 
edncfs,  difappointment  and  defpair,  commonly 
work  ;  I  mean  in  this  world.  Tho'  it  fcems  in 
foniemeafure  doubtful,  whether  you  would  pleafe 
even  thofe  fclf-deftroying  perfons,  when  we  con- 
lidcr  our  Saviour's  parable,  commonly  called  the 
parable  of  Dives  and  Lazarus.  According  to 
which,  when  the  rich  fool  died,  and  lift  up  his 
eyes  in  hell,  he  requeued  that  warning  might  be 
fcnt  from  the  invifible  world  to  his  brethren  on 
earth,  left  they  alfo  fliould  come  into  that  place 
of  torment.  When  I  confider  this  part  of  the 
parable,  I  cannot  be  confident  that  you  would 
pleafe  thofe  wretched  fouls  in  darknefs  and  de- 
fpair, by  following  their  example,  and  having 
your  portion  with  them  ;  tho'  there  are  fome 
other  paifages  of  fcripture,  which  feem  to  favor 
this  fuppofition ;  particularly  the  following-— 
*'  Hell  from  beneath  is  moved  for  thee,  to  meet 
*'  thee  at  thy  coming :  It  ftirreth  up  the  dead  for 
*'  thee,  even  all  the  chief  ones  of  the  earth"f — 
But  fuppofing  it  were  certain,  that  you  would 
gratify  all  the  wicked  that  are  already  in  the  re- 
gions of  woe,  by  being  vicious  and  impious ;  yet 
there  can  be  no  reafon  why  you  fliould  be  defi- 
rou§  to  pleafe  them  at  all ;  efpecially  at  fo  dear  a 
rate ;  and  when  you  confider,  that  you  cannot 
do  this  without  difpieafing  the  *'  fpirits  of  juft 
men  made  perfed,"  who  wifli  well  to  you,  and 
long  for  an  opportunity  to  welcome  and  congra- 
tulate your  fafe  arrival  at  the  maniions  of  joy 
and  glory.     But, 

Lastly 

t  Ifai.  XIV.  9. 


286        By  Vice  the  rou??g       SER.  VII. 

Lastly  here,  By  continuing  in  your  fins, 
you  will  probably  pleafe  fome  of  the  mofl-  foolifli 
and  abandoned  of  mankind,  both  male  and  fe- 
male. Such  pcrfons  as  thefe,  may  be  in  fome 
meafure  kept  in  countenance,  and  perhaps  other- 
wife  gratified,  by  having  you,  for  their  compa- 
nions in  folly  and  wickednefs.  And,  on  the 
other  hand,  fhould  you  become  virtuous  and  fo- 
ber,  they  might  be  difgufted  thereat  ;  looking 
upon  your  reformation  and  good  condu(5l  as  a 
tacit  reproach  to  themfelves  for  their  continued 
profligacy,  and  depraved  manners.  But  would 
h  be  any  ways  proper  for  you  to  pleafe  fuch 
foolifh  and  wicked  perfons  as  thefe,  who  do  not 
flncerely  wifh  well  to  you,  whatever  they  may 
pretend?  Efpecially,  when  by  that  means  you 
will  certainly  difpleafe  and  trouble  many  wife 
and  virtuous  people  ;  your  parents  and  others, 
who  are  unqueftionably  your  friends.  Let  me 
here  remind  you  of  a  pafTage  in  the  Proverbs  of 
Solomon,  relating  to  the  enticements  of  evil 
companions  ;  not  merely  becaufe  it  is  dire<n:ly 
to  the  point  in  hand,  but  becaufe  I  have  not  any 
where  elfe,  perhaps,  fo  particularly  warned  you 
as  to  this  matter,  as  would  have  been  proper. 
*'  My  fon,"  fays  the  wife  man,  "  if  finners  entice 
"  thee,  confent  thou  not.  If  they  fay,  Come 
**  with  us — Cafl:  in  thy  lot  among  us — my  fon, 
"  walk  not  in  the  way  with  them  ;  refrain  thy 
"  foot  from  their  path :  For  their  feet  run 
"  to  evil — and  they  lay  wait  for  their  own 
"  blood."t 

Thus 

t  Prov.  Ch.  I, 


SER.  VII.  pleafe  their  nvorji  Enemies,   287 

Thus  you  have  fecn  on  one  hand,  whom 
you  will  certainly  pleafe  by  being  fober-minded ; 
and  on  the  other  hand,  whom  you  will,  or  may 
poffibly  gratify  by  the  contrary.  By  it  you 
will  pleafe  God,  your  Maker  and  compafTionate 
Father  ;  the  Lord  Jefus  Chrift,  who  laid  down 
his  life  for  you  ;  the  good  fpirit  of  God,  which 
is  itriving  with  you  ;  the  holy  angels,  who  are 
daily  miniflring  unto  you  ;  the  noble  army  of 
martyrs,  and  all  the  faints  in  heaven,  who  long 
to  hail  your  arrival  there  ;  your  parents,  ana 
many  other  wife  and  good  men  on  earth,  wlio 
fmcercly  wifh  well  to  you.  But  then,  on  the 
other  hand,  you  will  not  hereby  gratify,  but 
difpleafe  the  god  of  this  world,  the  devil  and  his 
angels,  who  feek  your  deftrud:ion ;  and,  perhaps, 
the  wicked  already  in  a  ftate  of  torment ;  as 
well  as  a  few  profligate,  abandon'd  rakes  o^  both 
fixes,  on  earth ; — -  fome  of  the  moft  foolifh, 
wicked  and  infamous  of  the  human  race,  who 
jTiay  either  defire  you  as  their  affociates  in  vice 
and  folly,  or  might  confider  your  repentance 
and  reformation  as  a  tacit  reproof  of  their  im- 
piety, impudence,  and  profligate  lives.  This,  I 
think,  is  fumming  up  theprefent  argument  fairly 
and  impartially :  Nor  will  I  call  in  queflion  the 
goodnefs  of  your  underftandings  fo  much,  my 
young  brethren,  as  to  fuppofe  it  pofllble  for  you 
to  doubt  in  any  degree,  whether  it  becomes 
you  to  gratify  the  former  or  the  latter.  One 
of  them  you  muft  rxeeds  pleafe,  and  difpleafe 
the  other  :  You  cannot  gratify  both.  It  there- 
fore only  remains  for  you  to  make  your  choice  ! 

XII.  If 


2  88         Chrlfi  gave  hlmfdf      SER.VII. 

XIL  If  you  fhould  continue  in  the  praflice 
of  vice,  folly  and  wickedncfs,  one  principal  end 
of  Chrifl's  coming  into  the  world; — of  his 
teaching,  life  and  death,  will,  as  to  you,  be  intirelj 
frujirated.  The  ijnportant  end  which  I  have 
here  in  view,  is  your  recovery  to  a  found  mind  ; 
your  deliverance  from  your  natural  darknefs 
and  depravity,  your  luih,  and  finful  practices  ; 
by  being  brought  to  the  knowledge,  love  and 
practice  of  true  virtue,  godlinefs,  and  all  good 
works.  That  this  was  a  principal  end  of  Chriffs 
mediation,  is  very  clearly  and  forcibly  declared 
in  the  fame  chapter  with  my  text,  as  an  argu- 
ment for  fobriety  and  good  works.  "  For  the 
"  grace  of  God  that  bringeth  falvation  to  all 
"  men,  [fo  it  might  be  rendered]  hath  appeared ; 
*'  teaching  us  that,  denying  ungodlinefs,  and 
"  worldly  lufts,  we  fhould  live  foberly,  righ- 
"  teoufly  and  godly  in  this  prefent  world."  And 
again  afterwards ;  "  Who  gave  himfelf  for  us, 
*'  that  he  might  redeem  us  from  all  iniquity, 
"  and  purify  unto  himfelf  a  peculiar  people, 
"  zealous  of  good  works."  Now  what  do  thefe 
exprefTions  imply,  either  more  or  lefs  than  this, 
That  one  great  defign  of  Chrift's  mediation,  and 
of  the  grace  of  God  appearing  in  the  gofpel, 
was,  that  we  might  be  fober-minded  in  that 
comprehenfive  fenfe,  in  which  thcfe  terms  were 
explained  in  fome  preceeding  difcourfes  ?  The 
■whole  evangelical  hiflory,  wherein  we  have 
an  account  of  our  Lord's  do(fl:rine,  example  and 
precepts ;  and  all  the  apoftolical  writings  in 
general,  are  a  clear,  incontcflibie  proof  of  the 

fame 


SER.VIL       to  purify  iis.^c.  289 

faaie  thing.  And  does  it  not  from  hence  as 
plainly  appear,  that  if  3^00  continue  to  hve 
unfobcrly,  unrighteouily  and  ungodly  in 
the  world,  you  will  thereby  counreracT:  and 
defeat  one  principal  end  of  ChrilVs  manifclla- 
tion  in  the  flefh  ?  Let  me  add,  that  if  this 
defign  of  his  mediation  is  frullrated  as  to  you, 
it  will  be  in  vain  for  you  to  expe(^l,  that  the 
other  important  ends  thereof  will  be  anfwe- 
red  ;  fuchas,  your  being  pardoned  and  juftified, 
and  being  finally  happy  in  the  kingdom  of 
heaven.  For  without  that  repentance  and 
faith,  which  are  the  principle  and  beginning 
of  a  fober,  righteous  and  godly  life,  there  is 
no  forgivenefs  of  fms,  no  jullification  with 
God,  no  title  to  future  glory,  honor  and  im- 
mortality. 

If  you  pay  any  regard  at  all  to  the  chrif- 
tian  revelation, as  I  prefume  you  do,  you  can- 
not, furely,  but  be  in  Ibme  meafure  concer- 
ned, that  the  defign  of  Chrift's  mediation  in 
general,  and  particularly  this  efi^ential  and 
important  part  thereof,  may  be  anfweredas  to 
yourfelves.  One  would  thini^,  you  mull  be 
greatly  (hocked  at  the  thought  of  its  being 
fruftrated  by  your  perfevering  in  the  ways  of 
vice  and  folly  ;  as  tho'  the  Son  and  grace  of 
God  had  never  appeared,  bringing  falvation 
to  all  that  will  thankfully  accept  of  it.  What ! 
did  the  Son  of  God,  the  brightnefs  of  his  glo- 
ry, and  "  in  whom  dwelt  all  the  fulnefs  of 
i\\^  Godhead  bodily;"  did  the  Son  of  God, 
I  lay,  give  himfelf  for  you,  that  he  might  re- 
U  deem. 


2  90  Chrift gave  Lhnfelf,&c,  SER.VII, 

deem  you  from  all  iniquit}', — from  the  pow- 
er, as  well  as  the  guilt  of  fin  ;  and  will  you, 
not  with  (landing  this,  live  in  the  pradice  of 
fin,  of  ungodlincfs  and  worldly  lults  !  Hath 
fuch  grace  appeared,  and  has  the  Lord  from 
heaven  preached  and  died,  that  he  might  pu- 
rify unto  himf'eU  a  peculiar  people,  zealous 
of  good  works  ^  and  will  you  flill  do  the 
works  of  darknefs,  the  works  of  the  devil, 
thofe  evil  works  which  God  abhorrcth  !  I  am 
allonilhed,  and  even  tremble,  as  you  may 
■well  do,  to  think  of  your  thus  counteracting  the 
defign  of  the  glorious  gofpel.  What  the  con- 
fequence  of  this  will  be,  may  appear  more 
particularly  in  my  next  dilcourle.  In  the 
mean  time,  let  mc  exhort  you  leriouily  to 
confider  of  the  matter  ;  and  to  bear  in  mind 
thofe  words  of  the  apoille,  with  which  I 
conclude  for  the  prcfent  — •  "  Therefore  we 
*'  ought  to  give  the  more  earnclt  heed  to  the 
*'  things  which  we  have  heard,  Icll  at  any 
"■  time  we  fliould  let  them  flip.  Fur  if  the 
"  word  fpokcn  by  angels  was  ftcdfaft",  and 
*'  every  tranfgrellion  and  difobedicnce  re- 
"  ccived  a  juii  rccompcnce  of  reward  :  How 
"  fliall  we  efcapc  if  wc  ncglcci:  fo  great  fal- 
"  vation,  which  at  the  firlr  began  to  be  fpo- 
"  ken  by  the  Lord,  and  was  ci.-nfiimcd  unto 
"  us  by  tl)em  that  heard  hnn  ;  God  alio  bear- 
*'  ing  tliCm  wirncfs,both  with  fgns  and  wcn- 
**  ders,  and  wirh  divers  miracles, and  gilts  of 
**  the  Hoi)  G hell,  accorcirg  lo  his  own  will  ? 

^  ^^^^.  "•  T.  - —  4.  _ 

Slkmon 


Sermon     VIIL 

Young  Men  exhorted  to  Sobriety  by  fome 
other  Confiderations,  viz.  (13.)  Of  an 
happy  Death,  and  ( 1 4.)  Of  eternal  Life, 
as  the  confcquence  thereof.  (15.)  Of 
the  milerable  Death  of  the  wicked.  And 
( 1 6.)  Of  their  Puniflimentin  the  World 
to  come.  The  extreme  Polly  and  Dan- 
ger of  delaying  to  be  fober-minded. 
Mifcellaneoas  Counfels  and  Warnings 
to  young  Men :  And  the  whole  con- 
cluded with  a  Prayer  more  particularly 
for  them  and  the  Author. 


TITUS      II.    6, 

Young  Men  likewife  exhort  to  he  foher- 
minded, 

'^I'^HE  iirft  dilcourre  upon  tliis  fubjec^l    was 

X     taken  up    with  ibmc    introductory    ob- 

fervadons.       la    ihj  fecoiid   and  third, 

the  nature  of  chridian  fobricty    was  dillindly 

U  z  explained. 


292        An  haffy  Death        SER.  VIIL 

explained.  In  the  fourth  and  fifth,  divers 
fins,  foUies  and  cxccllcs,  which  arc  repug- 
nant thereto,  were  particular!}^  pointed  out. 
In  the  fixrh  and  feventh,  I  exhorted  you  to  be 
fober-minded,  by  feveral  confiderations  of 
great,  tho' not  all  ofec^ual  weight.  I  Ilia II 
ROW,  by  the  will  of  God,  proceed  in  this  ex- 
hortation, my  young  brethren,  by  laying  be- 
fore you  fomc  other  motives  and  arguments, 
if  poinble,  more  important  in  their  nature 
than  thofe  which  have  been  mentioned  al- 
ready :  For  which  reafon  they  have  been 
referved  as  the  laih  But  they  are  very  com- 
mon arguments ;  fuch  as  are  at  lead:  hinted 
at  in  almoil  every  chapter  of  the  new-te(la- 
ment,  and  touched  upon  in  almolt  every 
fermon  you  hear  ;  as  arguments  of  fo  intereit- 
ing  a  nature,  and  fuch  general  ufe,  ought 
doubtlefs  to  be.  Their  commonnefs,  how- 
ever, will  at  leaft  warrant  my  being  fliortcr 
upon  fome  of  them,  than  would  othcrwile 
be  convenient.  To  proceed  then, 

XIII.  If  you  are  fober-minded  in  life,  vou 
will  did  happily^  in  a  (late  oi  favor  with  God. 
"  Let  me  die  the  death  of  the  righteous,  and 
*'  let  my  laft  end  be  like  his" ; — was  the  wilh 
and  prayer  of  that  ^Amo.  wicked  Balaam,  w  ho 
loved  the  wages  of  unrighteoufncfs  ;  but  at 
a  time  when  he  was  under  the  prophetic  and 
divine  atflatus,  and  thereby  carried  into 
futu'.ity.-'^  This  is  probablv,  in  fome  fort,  the 
deHrc  of  all  wicked  men  in  pcneral ;  at  lead, 

^  of 

=■  Numb.  XXIII.   10. 


SER.VIII.  theConfequence  of  Sobriety,  293 

of  all  who  live  under  the  light  of  the  gofpel, 
whenever  they  think  of  death.  This  they 
are  often  obliged  to  do;  and  are  indeed,  ma- 
ny of  them,  thro'  fear  of  death,  all  their  life- 
time fubjedf  to  a  miferablc  bondage.  How 
differently  foever  men  chuk  to  live  ;  yet  all 
in  general  would  chufe  to  die  alike  ;  to  die 
the  death  of  the  righteous  ; — in  peace  and 'fa- 
vor with  the  great  God,  and  in  hope  of  his 
glory. 

Now,  to  be  trill  7  wife  and  virtuous;  to 
■live  the  hfe  of  the  riq;hteous  :  or,  in  the  <Tood 
w^ords  of  the  fame  wicked  Balaam,  "  to  do 
juftly,  and  to  love  mercy,  and  to  walk  hum- 
bly with  your  God,"  +  is  the  fare  way  to  die 
the  death  of  the  righteous,.  Butitisimpoflib'ic 
-in  the  nature  of  the  thing,  that  a  wicked,  un- 
righteous man,  continuing  fuch,  ihould  die 
thus.  Let  me  briefly  guard  agninft  two  mif- 
conltruelions  of  my  meaning  here.  Firft,  it 
is  not  hereby  intended,  that  what  is  called, 
or  truly  is,  a  fober,  chridian  and  godly  life, 
is  a  perfect  righteoufnefs,  in  which  to  Ibnd 
unfhaken  at  God's  tribunal,  or  to  meet  death 
with  compofure,  fu'mncfs  and  triufuph,  inde- 
pendently of  the  redemption  wrought  out  by 
Chrift,  the  gracious  promifes  of  the  gofpel, 
or  the  "  righteoufnefs  of  God  by  faith. 
That  fobriety  of  mind  and  manners,  which 
is  to  give  you  peace  and  hope  in  death,  is  a 
chriltian  fobriety  :  And  this  fuppofes  repen- 
tance of  fin,  chridian  faith,  an  humble  fenfe 
U  3  <yi 

X  Micah  VI.  8. 


294         ^^^  '^^ppy  Death     SER.  VIII. 

of  you  own  unworthincfs,  and  a  dependence 
upon  the  grace  of  God  in  Chrift,  lor  accep- 
tance with  him.  Your  hopes  both  in  life  and 
death,  are  to  be  grounded  ultimately  upon 
the  free  grace  of  God,  as  revealed  in  ihcgof- 
pel  ;  and  upon  your  own  fobriety,  in  reflc<^l- 
ing  thereon,  only  indirectly  or  mediately, 
confidercd  as  an  evidence  of  your  being  in  a 
Ifate  of  favor  with  God,  as  the  required  con- 
dition of,  and  a  meetnefs,  preparation  or 
qualitication  for,  future  happinefs  :  Or,  in 
other  words,  as  it  is  charattcnft'ical  of  thofe 
perfons,  who  are  entitled  to  the  benefits  of 
Chrill's  redemption.  Secondly,  it  is  not  here- 
by intended,  that  none  can  be  faved,  accor- 
ding to  the  terms  of  the  gofpel,  befidts  thoie 
who  have  lived  for  a  number  of  years,  or 
fome  confiderablc  time,  in  that  Ibber,  righ- 
teous and  godly  manner,  which  the  golpcl 
requires.  Whenever  a  (Inner  becomes  a  true 
penitent  and  believer,  in  the  lenfe  of  fcrip- 
ture,  he  is  immediately  pardoned,  juflified, 
and  in  a  ffate  of  falvation  :  Whether  he  lives 
afterwards  to  do  works  meet  for  repentance, 
affects  not  the  iafcty  of  his  llate,  or  the  cer- 
tainty of  his  falvation  ;  iho'  it  may  be  of  im- 
portance to  liim  in  other  rcfpccls,  particularly 
as  to  his  peace,  comfort  and  liope  in  death  ;  or 
as  an  evidence  of  the  genuincnefs  of  his  re- 
pentance, faith,  and  converflon  to  God. 

With  thefe  explanations,  living  a  fcbcr 
and  godly  life,  is  on  one  hand  nccellary,  and 
,o;i  the  other  hand,  lays  a  folid  foundation  for 

peace 


^'E9^Nl\l,theConfequer7ce  ofSohriety.  295 

peace  and  hope  in  death.  The  conciourncfs 
of  having  hved  fuch  a  hfe,  will  exclude  a  fer- 
vilc  fear  of  death,  and  brighten  thofe  natural- 
]y-gloorny  moments.  Whoever  has  light  in 
the  Lord  to  fay  with  the  pfalmifl— "  The 
''  Lord  is  my  Shepherd — He  reftoreth  my 
''  Ibul  ;  he  leadeth  me  in  the  paths  of  righ- 
"  teoufnefs  ;"  will  of  courfe  be  enabled  to 
join  with  him  in  tlie  words  following :  "  Yea, 
"  tho'  I  walk  through  the  valley  of  the  flia-. 
"  (low  of  death,  I  will  fear  no  evil :  For  thou 
"  art  with  me  ;  ihy  rod  and  thy  ftaff  they 
*'  comfort  me."  f  Or  if  you  can  fay  with  the 
holy  apoUle,  when  the  time  of  his  departure 
was  at  hand — "  I  have  fought  a  good  light,  i 
"  have  fmhiicd  my  courfe,  I  have  kept  the 
*'  faith  ;"  you  may  alfo  triumph  with  him  in 
•the  words  which  immediately  follow — 
"  Henceforth  there  is  laid  up  for  me  a  crown 
"  of  righteoufnefs,  which  the  Lord  the  righ- 
^'  teous  Judge  (hall  gi\re  me  at  that  day  ;  and 
'*  not  to  me  only,  but  unto  all  them  that  love 
"  his  appearing."*  In  a  (imilar  manner  the 
fame  apoiflc  expreffes  hjs  hope  and  joy,  as 
refulting  from  the  witncfs  of  a  good  con^ 
fcience,  in  another  of  his  epiltles  :  "  For  our, 
"  rejoicing  is  this,"  fays  h^,  "  the  teflitnonv 
*'  of  our  confcience,  that  in  (implicity,  and 
"  godly  lincerity,  nor  with  fiefhly  wifdom, 
"  but  by  the  grace  of  God,  we  have  had  our 
"  converfation  in  the  world— "|  Agreeably 
U  4  hereto, 

t  Pral.  XXIII.     *  2  Tim.  IV.   7,  8.     %  2  Cor.  L  12. 


296  Eternal  Life         SER.  VIII. 

hereto,  it  is  laid  down  as  a  (landing,  general 
maxim  in  fcripcure,  that  *'  the  righteous  hath 
hope  in  his  death  :"  A  maxim  which  has  been 
abundantly  verified  in  all  ages  of  the  world, 
ever  fince  death  by  lin  entered  into  it.  And 
the  faithful,  in  every  period  of  the  chriftian 
church  more  efpecially,  have  been  able  to 
triumph  over  death,  faying,  "  O  death,  where 
"  is  thy  fting  ?  O  grave,  where  is  thy  vidory  ? 
*'  The  iling  of  death  is  fin,  and  the  ftrength 
"  of  fin  is  the  law.  But  thanks  be  to  God, 
"  which  giveth  us  the  victory,  thro'  our  Lord 
^'  Jefus  Chrifh")! 

Now,  my  young  brethren,  fince  you  mull 
unquelHonably  die  fooner  or  later,  would  you 
not  chufe  to  die  in  fuch  a  joyful,  triumphant 
manner  ;  meeting  this  lall  enemy,  death, 
with  "  hopes  full  of  immortality  ;"  and,  tho* 
naturally  the  "  king  of  terrors,"  rather  as 
your  friendly  deliverer  from  all  pain  and  for- 
row,  than  with  fear  and  trembling  ?  I  know 
you  are  defirous  of  this  ;  you  cannot  but  wifli 
for  fuch  an  happy  and  glorious  exit,  whenever 
your  appointed  time  lliall  come.  In  one 
word  then,  be  fobcr-minded  ;  for  this  will 
make  both  life  and  death  happy  to  you. 

XIV.  It  will  not  be  unnatural  to  draw  my 
next  argument,  from  a  confideration  of  that 
blcjjed^  glorious  and  eternal  life,''  which  God 
that  cannot  lie,  hath  promiled  to  all  them  that 
believe  in  his  Son,  and  keep  his  commniul- 
ments.     A  principal    dcfign  of  the  gofpcl,  is 

to 

j'i   I    Cor.  XV.   55 


SER.  VIII.  theConfequence  of  Sobriety. 2^  j 

to  proclaim  and  infure  to  thofe  who  pracfti- 
cally  believe  it,  a  glorious  refurredion  at  our 
Lord's  fecond  appearing,  and  eternal  happi- 
nefs  in  the  kingdom  of  God,  as  his  free  gift 
thro'  Chrill.  This  is  the  fum  of  the  gofpel, 
cxprefTed  in  few  words.  It  is  unnecelTary 
to  refer  to  particular  palTages  of  fcriptare,  for 
thefe  gracious  promifes  ;  the  new-teftamentr 
is  full  of  them.  If  you  are  perfwaded  to  be 
fober-minded,  this  feUcity,  this  unfading 
crown  of  glory  and  joy,  will  as  furely  be 
your  portion,  as  God  and  his  word  arc  true. 
Your  mortal  bodies,  which  are  quickly  to  be 
fown  in  weaknefs,  corruption  and  diflionor, 
will  in  due  time  be  raifcd  in  povver,purity  and 
glory,  by  the  all-quickning  voice  of  the  Son 
of  God.  You  fhall  (land  at  his  right  hand 
with  great  boldnefs,  when  he  fits  upon  the 
throne  of  his  glory,  while  all  the  guilty  na- 
tions are  trembling  at  his  left.  Then  fhall 
your  ears  be  ravifhed,  your  fouls  tranfported 
with  thofe  gracious  and  moft  joyful  words, 
from  the  mouth  of  him  that  died  for  you, 
and  to  whom  all  judgment  and  authority  arc 
committed — "Come,  ye  blcfTed  of  my  Fa- 
*'  thcr,  inherit  the  kingdom  prepared  for  you 
"  from  the  foundation  of  the  wbrld.  f"  In 
confequence  of  which,  you,  with  all  the 
*'  righteous,  fhall  go  away  into  life  eternal"  J  ; 
^nd  poffjfs  an  inheritance  incorruptible,  un- 
defled,  and  that  fadeth  not  away. 

Can 

t  Mat.  XXV,  24.    X  ver.  46. 


298  Eternal  Life         SER.  VIIL 

Can  3'on  think  ofthefo  things,  my  young 
brethren,  witiiout  being  filled  with  an  ardent 
deflre  to  be  made  partakers  of  fuch  an  hap- 
pinefs,  fuch  glorv,  honor  and  immortality  \ 
I  am  fure  you  cannot,  if  you  really  give  cre- 
dit to  them.  What  is  any  earthly  inheritance 
which  you  may  have  in  view,  in  comparifon 
with  that  to  which  the  "  heirs  of  God,  and 
"  joint-heirs  with  Jefus  Chrid,"  are  entitled 
in  the  heavens!  What  are  all  worldly  riches, 
but  drofs  and  vanity,  in  comparifon  with  the 
treafare  there  laid  up  for  the  righteous !  How 
docs  all  earthly  glory  fjr>k  ?  how  is  it  eclipfed? 
how  does  it  vani(h  from  the  fjght,  when  you 
look  forward  to  that,  which  .tnc  Lord  of  lile 
and  glory  has  promiiedto  them  that  love  him  ? 
BlefTed  indeed,  thrice  *'  blefTcd  aj-e  they  that 
do  his  commandments  ;  that  they  may  have 
right  to  the  tree  of  life,  and  may  enter  in  thro' 
the  gates  into  the  city." — 'And  "  the  throne 
of  God  and  of  the  Lamb  (hall  be  in  it ;  and 
his  fervants  fhall  ferve  him.  And  they  (hall 
fee  his  face  ;  and  his  name  fnall  be  in  their 
foreheads.  And  there  fliall  be  no  night  there, 
and  they  need  no  candle,  neither  light  of  the 
Jlin  :  For  the  Lord  God  giveth  them  light, 
and  they  fhall  reign  for  ever  and  ever."  Is  it 
not  worth  while  to  be  fober-minded,  virtu- 
ous and  obedient,  for  fuch  an  happincfs,  fuch 
glory  as  this  ;  even  tho'  yo'u  Ihould  make 
yourfelves  wretched  thereby,  during  this  tran- 
fitory  life,  which  is  but  as  a  vapor  ?  Whereas 
the  truth  is,  that  you  muft  needs  be  miferablc 

CVCil 


SER.  VIII.  theConfequence  of  Sobriety, 2()(^ 

even  now,  unlefs  you  are  truly  religious  ; 
and  that,  by  making  fure  of  eternal  life,  you 
will,  beyond  all  comparifon,  beft  provide  for 
your  temporal  honor  and  felicity. 

XV.  Consider,  in  the  next  place,  that 
unlefs  you  are  truly  penitent  and  fober-mind- 
cd,  the  guilt  of  all  your  fins  will  lie  upon  you, 
and  you  will  be  wretched  in  death.  There  is 
no  forgivenefs  withGod,  even  thro'  the  blood 
of  Jefus  Clirift,  but  in  the  way  of  unfeigned 
repentance  towards  the  former,  and  faith  to- 
wards the  latter.  Which  repentance  and  faith 
are  implied  in  chrillian  fobriety  ;  and  are  the 
principle  and  fubftancc  of  it,  internally  con- 
fidcred  ;  as  has  been  obferved  in  the  forego- 
ing difcourfes.  It  is  therefore  juft  as  certain, 
that  without  fobriety  of  mind,  you  will  re- 
main under  guilt  and  condemnation,  as  it  is, 
that  repentance  and  faith  arc  ncceflary  to 
pardon,  according  to  the  tenor  of  the  gofpel : 
Than  which  there  is  no  one  thing  more  clear- 
ly alTcrtcd  in  the  holy  fcriptures  ;  tho'  fomc 
perfons,  fuppofe  pardon  and  j unification  to 
be  p'ior  to  that  repentance  and  faith,  by  or 
thro'  which  we  are  fiid  to  be  pardoned  -Oiud 
jiidificd.     Abfurd  and  prcpotleroiis  indeed  I 

EtJT  not  to  digrefs  :  [f  vnu  Ihould  coi^tinuc 
in  the  pradice  of  fn^  and  foll\%  and  remain 
impenitent  .till  dcatli  ;  how  dreadful  an  hour 
will  chat  be  to  ytni  !  I  meati  if  you  Ihould 
then  have  your  thoughts  and  fenlcs  about  you  ; 
and  not  be-  ft>arched  out  of  the  world  in  a 
Tr.omcnr,  without  time  for  reflexion  on  what 

is 


3O0  A  wretched  Death  the   SER.VIII 

is  pad,  or  confickring  what  is  to  come- — 
What  horrors  of  conlcitnce  ?  what  diliicfs  and 
anguilli  of  foul,  will  probably  feize  upon  you, 
when  you  fhall  come  to  lie  upon  a  lick  bed  ? 
When  you  fhali  find  your  fiefh  and  your  heart 
at  once  failing  3''OU;  and  God, not  the  llrcngtti 
of  your  heart,  nor  likely  to  be  your  portion, 
but  your  terror,  forever  I  When  all  your  Iins 
are  brought  to  your  remembrance  ;  when' 
you  reflect  how  you  have  abufed  the  good- 
nefs  and  patience  of  God  ;  how  you  have  de- 
fpifed  his  grace  and  mercy  ;  how  you  have 
j'corned  his  reproofs  and  threatnings  !  When 
it  will  no  longer  be  in  your  power  to  forget 
God,  nor  to  think  of  him,  but  with  fear  and 
amazement,  as  that  almighty,  moft  holy  and 
righteous  Being,  whom  you  have  oflTcndcd  ! 
When  the  terrors  of  the  lait  day,  iliall  be  prc- 
fent  in  imagination,  and  all  the  pains  of  hell 
that  can  be  endured  on  earth,  fhall  "  get  hold 
upon  you!"  This  is  the  flate  of  wicked  men 
under  the  gofpel,  when  they  come  to  die; 
unlefs  they  are  either  felf-deluded  hypocrites, 
or  quite  ftupified,  having  their  "  confciences 
feared  as  with  an  hot  iron."  Thus  are  they 
driven  away  in  God's  anger,  while  the  righ- 
teous have  hope  and  joy  in  their  death.  They 
are  olten  fo  over-whelmed  with  a  fen fc  of 
their  guilt,  and  have  fuch  a  fentence  of  eter- 
nal deith  in  themlclves, — in  their  own  prophe- 
tic confciences,  as  not  to  have  the  lealt  heart 
or  courage  even  to  implore  lorgivenefs  ;  or  tp 
fay,  "  God  be   merciful  to  me  a  fmner"! — 

Wretched 


Ss  R .  VI 1 1 .  Confequence  oflmpenitence.  301 

Wretched  flate  indeed  ;  to  have  fiich  a  lively 
fenfe  of  fin,  that  the  need  of  pardon  is  felt  in 
the  mofl:  excruciating  manner  ;  and  yet  to 
have  all  conceptions  of  God's  mercy,  as  it 
were  fvvallowed  up  and  lofl  in  thofe  of  his 
righteous  vengeance !  Tho'  by  the  way,  if 
finners  ihould  implore  mercy  at  fuch  a  time, 
when  they  are  under  the  actual  arrell:  of  di- 
vine judice,  it  is  by  no  means  clear  either 
from  reafon  or  fcripture,  that  they  fhall  ob- 
tain it.  For  they  may  do  fo,  without  that 
genuine  repentance  and  faith,  which  the  gof- 
pel  makes  neceffary  in  order  to  forgivenefs. 
And  there  are  many  palTages  of  fcripture, 
which  look  quite  the  other  way  ;  I  mean, 
which  imply  that  the  wicked  may  thus  fue 
for  mercy,  and  yet  be  reje^ied  ;  particularly 
a  pafTage  in  the  Proverbs  of  Solomon,  with 
which  I  (hall  clofe  the  prefent  argument  ;  and 
which  I  exhort  you  feriouily  to  conlider,  left 
yourfelvcs  (liould  one  day  be  fad  examples  of 
the  unutterable  horrors  of  impenitent,  dying 
finners —  "  Becaufe  I  called,  and  ye  refu(ed 
— ye  have  fet  at  nought  all  my  counfel,  and 
would  none  of  my  reproof  ;  I  alfo  will  laugh 
at  your  calamity  ;  I  will  mock  when  your 
fear  cometh  :  When  your  fear  cometh  as  de- 
folation,  and  your  dellru6tion  cometh  as  a 
whirlwind  ;  when  dillrefs  and  anguiOi  cometh 
upon  you.  Then  Ihall  they  call  upon  me,  but 
I  will  not  anfwer  ;  they  fnall  feck  me  early, 
but  they  Hiall  not  find  me."  * 

Their 

*  Troy.  Ch.  I. 


30  2       Future  Mifery  the       SER.VIil. 

Therk  is  nothing  fo  near  as  the  hoiror 
and  defpair  of  wielded  men  in  the  hour  of 
death,  to  the  at^lual  torments  of  hell  ;  whe- 
ther in  refped:  of  timc,or  of  pain  andanguKh: 
They  are  hell  already  begun  in  the  foul.  My 
lall  argument  ihall  therefore  be  drawn 

XVI.  Fkom  a  conlideration  of  the  future 
viijerj  an^  punifniient  of  the  luicked,  as  foretold 
and  reprefented  \n  the  iacrcd  oracles.  You 
have  already  fcen  what  the  fad  confequence 
of  'fjn  and  folly  will  be,  both  in  life  and  in 
death.  It  nowM'emains  for  you  to  look  be- 
yond life,  death  and  the  grave,  into  the  eter- 
3ial  iiatc  ;  and  ferioufly  to  confider  what  the 
confequence  thereof  is  to  be  in  the  other 
world  ;  a  ilate,  tho'  invifible,  yet  not  imagi- 
nary, but  as  real  as  the  prefent. 

If  the  only  confequence  of  dying  in  your 
fins,  were,  to  be  excluded  from  the  kingdom 
of  heaven  ;  to  be  banifliedfrom  the  focicty  of 
jufl  men  made  perfccf,  and  of  the  innumera- 
ble company  of  holy  angels  ;  from  the  face 
of  him  that  once  died  to  favc  you,  and  from 
the  lavourablc  prclencc  of  your  Creator,  your 
God,  your  Father,  in  whofc  prcfcncc  there 
is  fulnefs  of  Joy  :  I  fiy,  if  you  were  only  to 
be  thus  excluded  from  the  regions  of  the  blef- 
led,  thiKi  turned  olTand  difcarded,  as  umvor- 
thy  of  their  fellowlhip  ;  yet  how  can  you  en- 
dure the  thoughts  of  this  !  When  God  pro- 
nounced only  the  loilo\\ing  ientence  upon 
the  wicked  Cain,  — "  Now  art  thou  curfed 
**  from  the   earth  —  when    thou   tilleil'the 

''  ground, 


SER.  VIII.  Confequence  of  dying  inSln,  303 

"  ground,  it  fhall  not  henceforth  yield  unto 
*'  thee  her  ftrengch  :  A  fugitive  and  vagabond 
"  (halt  thou  be  in  the  earth  "  ;  the  guilty 
wretch  was  ^o  overwhelmed  with  the  thoughts 
of  his  mifery  and  difgrace,  that  he  cried  out, 
*'  Mv  punifhment  is  greater  than  I  can  bear. 
"  Behold,  thou  haft  driven  me  out  this  day 
••*  from  the  face  of  the  earth  ;  and  from  thy 
'^  face  fliall  I  be  hid  ;  and  I  fhall  be  a  fugitive 
**  and  a  vagabond  in  the  earth."*  This, 
furely,  v/asbut  a  light  panifhment,  in  com- 
parifon  of  being  exiled  hereafter  from  the 
everlafting  kingdom  of  Chriit.  Can  you 
then,  (  unlels  you  are  more  ftupified,  more 
hardened  and  abandoned  than  that  infamous 
murderer  was  )  think,  without  the  ucmoft 
grief  and  anguifli  of  foul,  of  being  excluded 
•from  heaven,  and  the  bleiled  fociety  thereof? 
• — Efpecially,  from  the  favour  and  enjoyment 
of  Him,  in  whofc  favour  is  life,  and  whofe 
loving-kindnefs  is  better  than  life  ;  and  to  be 
fugitives  and  vagabonds  in  fome  unknown 
part  of  the  world  ?  Is  this  punifhment  no 
greater  than  you  can  bear  ?  O  difmal  exile 
indeed,  tho'  it  were  but  for  a  few  years  or 
days  I  O  infupportable  thought  \  unutterable 
woe  I  What  !  banifiied  from  heaven,  from 
tlie  face  of  your  God,  your  Father,  your 
Saviour  ;  as  well  as  from  the  fellowfhip  of 
good  men,  and  holy  angels  I  Think  of  it  but 
a  moment,  and  make  it  real  to  yourfelves  ; 
and  3^ou  will  find  caufe  for  a  far  niorc  bitter 
lamentation  than  that  o{  Cain  ! But 

*  GeO:   IV.   II  — -14. 


304    Future  Mifery   the     SER.VIi!. 

But  perhaps  the  place,  tli€  country,  to 
which  the  wicked  arc  to  be  thus  banifhed 
and  confined,  will  be  an  agreeable  one  ;  a 
delightful  region  in  fome  yet-undifcovered 
part  of  the  iiniverfe,  where  they  may  amufc 
and  enjoy  themfelves  iji  a  confidcrable  degree ; 
and  be  confoled,  by  the  pleaiurable  litiiation, 
in  their  abfence  from  God,  and  the  company 
of  the  blefTed  in  heaven.  Far  otherwife  I- 
Every  place  befides  heaven,  will  be  an  hell, 
a  place  of  torment,to  the  wicked.  And  that, 
in  which  impenitent  finners  are  to  have  their 
abode,  is  particularly  rcprcfentcd  in  fcripturc, 
as  a  place  of  "  outer  darknefs,"  and  a  "  lake 
burning  with  fire  and  brimllonc,"  &c.  Joy- 
lefs  region  indeed  ! 

And  who  are  to  be  the  companions  of 
your  exile,  if  this  fhould  be  your  own  fate  ; 
as  it  molt  certainly  will,  if  you  fhould  live 
and  die  in  your  fins?  The  felicity  of  creatures 
that  are  by  nature  formed  forfociety,  depends 
very  much  upon  the  difpofjtions  and  qualities 
of  thofe,  with  whom  they  converle.  But  do 
you  imagine  that  your  companions  in  the 
realms  of  darknefs,  wi-ll  be  liich  as  you  will 
bedclifjhted  with  I — thofe,  whofefociery  will 
be  a  comfort  and  relief  co  you  in  your  banifh- 
mcnt  from  heaven,  from  faints  and  angels, 
from  Chrift  and  God  :  fuch  as  will  caufe  a 
degree  of  Hght  and  joy,  in  thofe  gloomy  re- 
gions? Vuin  imagination  !  Your  company 
will  not  alleviate,  but  inzrcale  your  mifery. 
For  what  elfc  can  be  expeded  from  the  foci- 

etv 


SE  R  .VI  ll.Confequence  of  dying  mSin.  305 

ety  of  wicked  peifons  like  yourfelves,  in  a 
ftate  of  punillimeiit  ;  all,  full  of  envy,  rage, 
defpair  !  Or  what  elfe  can  be  expected  from 
the  fociety  of  thofe  malicious  fpirits,  the  de-  ^ 
vil  and  his  angels,  who  ihall  have  deluded 
youtoyourdefl:rudl:ion  ;  and  who  arc  perhaps, 
at  this  very  moment  tempting  you  to  infide- 
lity ;  and  pleafmg  themfelves  with  the  hopes, 
that  they  fhall  fucceed  in  their  dcfigns  againfl 
you  !  Can  you  expect  to  live  in  peace  with, 
or  to  have  any  confolation,  any  alleviation 
of  your  diftrefs  in  the  regions  of  woe,  from 
fuch  company  as  this  ?  If  Job,  in  the  day  of 
his  calamity,  faid  very  juftly  even  to  his 
friends,  "  Miferable  comforters  are  ye  all  ;  '* 
what  will  you  fay  to  fuch  comforters  as  thefe  ? 
— damned  men  and  devils  !  Nor  will  you 
hereafter  have  any  that  are  better,  if  you 
now  reject  that  divine  and  blefTed  Comforter, 
the  Spirit  of  truth  and  holinefs. 

But  perhaps  you  flatter  yourfelves,  that 
the  time  of  this  dreadful  exile  from  God,  in 
fuch  a  difmal  region,  and  in  company  far 
worfe  than  the  molt  lonely  foUtude,  will  be 
but  fhort :  So  that  it  may  be  borne  by  the 
wicked,  at  leafl  with  fome  patience,  from  the 
profpecl  ofafpeedy  releaie,  with  liberty  to  enter 
into  the  maniions  of  relt  and  joy.  Far  other- 
wife  !  In  the  language  of  fcripture,  "  they 
ihall  be  puniflied  with  an  everlailing  deflruc- 
tion  from  the  prefcnce  of  the  Lord,  and  from 
the  glory  of  his  power."  And  it  is  laid  elfc- 
whercj  that  "  the  fmoke  of  their  torment 
X  afccndcth 


3o6      Future  Mifery  the     SER.  VII I. 

afcendeth  up  forever   and   ever  ;  and  they 
have  DO  reft  day  nor  night." — f 

Consider  then  the  time,  (for  know  that 
the  time  will  come  !)  when  the  fmall  and  great, 
being  raifed  from  the  dead,  fhall  ftand  before 
God" — before  the  judgment-feat  of  Ch rift,  ap- 
pearing in  the  majefty  and  glory  of  the  Fa- 
ther, to  receive  the  things  done  in  the 
body.  The  time  when  all  the  wicked,  and 
yourfelves  amongft  them  if  you  die  impeni- 
tent, fhall  appear,  tho'  unwillingly,  rcludant 
and  trembling,  before  this  dreadful  tribunal ; 
with  a  quick  and  perfect  confcioufnels  of  all 
your  fins  committed  in  this  life  ;  particularly 
of  your  having  defpifed  the  riches  of  God's 
goodnefs,  forbearance  and  long-fufFering,  and 
trodden  under  foot  his  Son,  who  once  came 
into  the  world  to  fave  Tinners  ;  and  whom 
you  ftiall  then  beholdasyour  righteous  Judge ! 
The  time  when  the  "books  fliall  be  opened," 
thole  faithful  records  of  all  your  paft  tranf- 
greflionsin  thought,  word  and  deed  ;  (mighty 
volumes  !  )  to  the  truth  of  which  in  every 
tittle,  your  own  confciences  ftiall  tcftify  as  a 

thouland 

f  The  difmal  fituation  waftc  anJ  wikl  : 
A   dungeon  horrible,  on  all  fides   round, 
As  one  great  furnace  flam'd  :  yet  from  thofe  flames 
No  light  ;    but  rather  darknefs  vifiblc, 
Serv'd  only  to  difcover  fights  of  woe  . 
Regions  of  forrow  !   doleful  Ihades  !    where  peace 
And  rert  can  never  dwell  !    hope  never  comes, 
Th:it  comes  to  all ;    but  torture  without  end 

Still  urges,   and  a  fiery  deluge 

Such  place  eternal  juftice  hud  prepared ! 

Parad.  Loft,   L.  I. 


SER.  VIII  .Confequence  of  dying  inSin,  307 

thoufand  witnefles  ;  declaring  to  you,  with  a 
decifive  voice  not  to  be  oppofed,  yourjuft 
demerits  !  The  time  when,  thefe  difmal  pa- 
ges being  read  before  men  and  angels,  and 
there  being  no  need  of  witneffes,  that  fame 
Jefus  who  was  once  crucified  thro'  weaknels 
without  the  gates  of  Jerufalem,  and  wliofe 
grace  you  fcorned,  fliail  arife  to  pronounce 
your  doom  with  thunder  in  his  hand,  his 
eyes  as  a  flame  of  fire,  and  a  tempeft  in  his 
face  ;  thoufands  (landing  before  him,  and 
ten  thoufand  times  ten  thoufand  angels 
who  excel  in  (trength,  attending  to  execute 
his  orders  :  When,  having  before  pafTed  fen- 
tencc  on  theblefTed  at  his  right-hand, he  fhall 
turn  to  thofe  on  the  left,  faying  with  a  voice 
like  the  found  of  many  waters,  "  Depart 
from  me" —  !  —  ■ —  O  amazing,  heart-difTol- 
ving  words  I  at  once  too  important  ever  to  be 
forgotten,  and  yet  too  dreadful,  almoft,  to 
be  remembered  !  —  "  Depart  from  me,  ye 
"  curfed,  into  everlafling  fire,  prepared  for 
*'  the  devil  and  his  angels."  * —  "  The  word 
of  God,  "  faith  the  apofllc,  *'  is  quick  and 
powerful  ;  and  (harper  than  any  two-edged 
(word,  piercing  even  to  the  dividing  afundcr 
of  foul  and  fpirit,  and  of  the  joints  and  mar- 
row, and  is  a  difcerner  of  the  thoughts  and 
intents  of  the  heart.  "  You  can  hardly  hear 
thofe  words  of  the  Lord  now  uttered,  tho* 
by  a  "  man  that  is  a  worm"  like  yourfelves, 
without  trembling  as  the  guilty  Fa^lix  did, 
X  2  wheu 

*  Mat.  XXV.  41. 


3o8        Future  Mifery  the     SER.VIII. 

when  the  apoftle  reafoned  with  him  of  righ- 
teoufnefs,  temperance  and  judgment  to  come; 
and  tho'  you  probably  coniider  this  fcene  as 
far  remote  in  luiurity.  How  then  will  your 
hearts  endure,  when  you  Ihall  hear  the  fame 
awful  words  in  more  than  thunder,  pro- 
nounced by  Him,  "  from  whofeface  the  earth 
and  the  heavens  Ihall  flee  away  1"  At  his  feet 
you  will  doubtlcfs  fall  as  dead  ;  asSt.John  once 
did,  when,  in  the  vifions  of  God,  he  faw 
him  in  his  majefty  and  glory  ;  when  "  out  of 
his  mouth  went  a  fbarp  two-edged  fword, 
and  his  countenance  was  as  the  lun  fliining 
in  his  Itrength.  "  But  alas  i  he  will  not  re- 
animate and  comfort  you,  as  he  did  the  holy 
apoftle  on  that  occafion — "  I  fell  at  his  feet  as 
*'  dead,  "  fays  the  apoftle  ;  "  and  he  laid  his 
"  right-hand  upon  me,  laying  unto  me,  Fear 
"  not  ;  I  am  the  firft  and  the  laft.  I  am  he 
"  that  liveth  and  was  dead  ;  and  behold,  I 
"  am  alive  forevermore.  "  f  No  !  you  will 
be  railed  up  and  revived,  only  as  condemned 
malefadors,  fainting  under  their  pain  or  ter- 
rors, fon:etimes  are,  to  have  thejuft  fcntence. 
the  curfe  cf  the  lavj  punc^hially  executed  upon 
them.  It  is  not  cruelty  to  puniOi  the  wicked 
according  to  their  demerits,  when  the  ends  of 
government  require  it ;  as  in  the  prcilnt  cafe. 
Mercy  having  been  before  fcorned,  no  W'cak 
pity  or  tenderiiefs  will  have  any  place  in  this 
day  of  vengeance.  For  the  judge  himfelf, 
who  even  now  ftandeth  at  the  door,  hath  laid 

that 

t  Rev.  J.  i6;  J7,   iS. 


SER.Vlll,Confe^uenceo/dymgtnSw,2og 

that  the  wicked  thus  condemned,  "  fhall  go 
away  into  everlafting  punifhment.  "J 

It  were  mod  ingenuous  in  you,  doubtlefs, 
to  be  led  effe^luaily  to  repentance,  by  -the 
grace  and  goodnefs  of  God  ;  as  I  would  hope 
that  Tome  of  you,  at  leall,  will  be.  But  if 
any  of  you  are  too  far  hardened  for  this,  you 
perceive  that  motives  of  a  very  different  kind 
are  not  wanting.  "  Knowing. therefore  the 
terror  of  the  Lord,  we  exhort,  we  perfuade 
men."  If  tlie  tender  mercies  of  a  Father  will 
not,  at  leall  let  the  righteous  vengeance  of  a 
God,  and  the  fear  of  wrath  to  come,  ferve 
to  reclaim  you  from  the  error  of  3''our  ways, 
that  you  may  at  laft  be  found  of  him  in  peace  1 
If  you  fhould  not  be  thus  found  of  him,  you 
will  doubtlefs  fay,  It  had  been  "  good  for 
*'  you,  that  you  had  not  been  born."  You 
have,  furely,  more  fenfe  and  ingenuity,  than 
to  fufpcct  I  am  become  your  enemy,  becaufc 
I  thus  plainly  tell  you  the  truth.  It  is  impor- 
tant, it  is  falutary  truth  ;  tho'  perhaps  irkfonic 
to  fome  of  you  in  the  hearing,  and  far  from 
being  the  moft  agreeable  to  myfclf  in  the 
fpeaking.  If  you  duly  receive  and  digefl  if, 
and  are  eventually  made  wile  thereby  ;  you 
will  find  it  jufl  the  reverfe,  in  one  refpecf,  of 
the  written  roll  or  book  given  to  the  apoftle 
to  eat  ; — which  was,  in  his  mouth,  at  iirfl, 
fweet  as  honey,  but  in  his  belly,  bitter  as  gall 
and  wormwood.  This,  on  the  contrary,  tho' 
bitter  and  unpalatable  at  firil,  like  gall,  will 
X  3  'in 

t  iMat.  XXV.  46. 


31  o     Future  Mifery   the     SER.VIII. 

in  the  end  and  digeftion,  be  fwect  to  you  ; 
yea,  "  fvveeter  than  honey  and  the  honey- 
comb. "  Let  me  clofe  the  prefent  argu- 
ment with  the  words  of  the  wife  man,  ad- 
drefTed  to  the  young  ;  which  words,  while 
they  feem  to  encourage  young  men  to  proceed 
in  their  foohfh,  criminal  pra(^>ices,  are,  in 
reality,  the  more  (blemn  warning  againft  it. 
*'  Rejoice,  O  young  man  in  thy  youth,"  fays 
he  ;  *'  and  let  thy  heart  chcar  thee  in  the  days 
"  of  thy  youth  :  and  walk  in  the  ways  of 
"  thine  heart,  and  in  the  fight  of  thine  eyes. 
"  But  know  thou,  that  for  all  thcfe  things 
"  God  will  bring  thee  into  judgment.  There- 
*'  fore  remove  ibrrow  from  thine  heart,  and 
"  pur  away  evil  from  thy  fiefh  ;  for  child- 
"  hood  and  youth  are  vanity. "f 

Thus,  my  beloved  young  brethren,  I  have 
laid  before  you  thofe  arguments  and  confi- 
derations  of  various  kinds,  by  which  I  would, 
and  now  do,  exhort  you  to  be  fober-mindcd. 
It  was  far  from  being  my  intention  to  fay  all, 
or  even  an  hundredth  part,  that  might  be 
faid  with  propriety  upon  this  mod  interefting 
fubje^l.  To  allude  to  the  words  of  the  a- 
poltle  John  ;  if  all  the  rcafons  for,  and  mo- 
rives  to  fobriety,  were  to  be  written  down, 
*'  I  fuppofe  that  even  tlie  world  itfelf  could 
not  contain  the  books  that  fliould  be  written." 
For  the  arguiiients  for  Ibbrictv,  f^-  true  reli- 
gion, are  in  a  ibrt  infinite,  like  God  the  ob- 
jedl  thereof:    There  is  no  f^x-^A  of  them  to  be 

found  ; 

t  Eccl.  XI.  9,   10, 


SE  R .  VI 1 1.  Confequence  of  dying  inSin,  311 

found  ;  the  fubjed:  is  inexhauftible,  to  any 
One  that  duly  enters  into  the  nature,  fpirit 
and  importance  of  it.  The  natural  dictates 
of  your  own  confciences,  the  holy  fcriptures, 
life  and  death,  heaven,  earth  and  hell,  time 
and  eternity  ;  and  even  the  commoneft  ob- 
jci^ls  and  occurrents,  teem  with  arguments  in 
an  endlefs  fucceffioU;  in  behalf  of  true  reli- 
gion ;  clearly  and  loudl}^  admonifhing  you  to 
be  wife  and  fober,  if  you  have  but  an  ear  to 
hear,  and  an  heart  to  perceive.  This,  in  ge- 
neral, is  the  fentiment  that  Solomon  exprefles 
in  the  rhetorical,  and  nobly-fublime  manner 
following. "Wifdom  criethw///;^^^^/;  Iheuttercth 
"  her  voice  in  x.\\Qjireet  v ;  She  crieth  in  the  chief 
''  place  of  concourfe  ;  in  the  opening  of  the 
''  gates^  in  the  city  fhe  utteretii  her  words, 
"  laying,  How  long,  ye  fimple  ones,  will  ye 
"  love  fimplicity  I  and  the  fcorners  delight 
"  in  their  fcorning,  and  fools  hate  knowledge  ? 
"  Turn  you  at  my  reproof;  Behold  I  will 
"  pour  out  my  fpirit  unto  you,  I  will  make 
**  known  my  words  unto  you." 

I  CAN  neither  dillrull  the  vaHdity  of  thofe 
arguments  which  have  been  particularly  pro- 
pofed  to  you,  nor  the  goodnefs  of  your  un- 
underftandings,  fo  much  as  to  fuppofe  it  ne- 
cefFary  to  add  any  others  to  them,  in  order  to 
the  convincing  your  judgments  what  is  the 
right,  the  wifelt,  fafeft,  happieil  courfe  for 
you  to  purfue.  No  !  I  doubt  not,  but  that 
this  point,  a  very  material  one,  is  already 
gained.  Would  to  God,  that  all  your  hearts 
X  4  and 


3  I  2  Reajons  again  ft  delaying  SER.  VIII. 

and  wills  were  as  much  in  the  right  as  to  this 
matter,  as  I  am  pcrfwadcd  your  heads  are ! 
And,  methinks,  you  mufl  have  fadly  depra- 
ved and  hardened  hearts  indeed,  if  even  they 
are  not  in  fome  mealure  touched  by  fo  many 
arguments,  all  drawn  from  the  word  of  God; 
provided  you  have  fo  far  attended  to,  as  to 
have  a  tolerable  undcrdanding  of  thein. 
And  having  thus  fardifcharged  my  own  duty, 
by  la3ang  your's  before  you  ;  the  event  muft 
ik)w  be  left  with  yourielves,  or  rather  with 
Him  who  hath  the  hearts  of  all  men  in  his 
own  hand.  Without  his  blefTing,  even  pro- 
phets and  apoftles  may  preach  in  vain  ;  much 
more,  fo  inconfiderable  and  unworthy  a 
preacher  of  the  evcrlafting  gofpel,  as  he  that 
is  now  fpeaking  to  YOU. 

Bt/T  you  will  fay,  perhaps,  "  Wc  are 
young ;  and  \-\Qiz^  not  be  in  any  hade  to  be 
jober-minded.  It  will  anfwer  the  end  as 
well  a  number  of  years  hence,  when  we  have 
in  fome  meafurc  iated  ourfelvcs  with  the  plea- 
fures  of  fm.  Flow  many  are  there  about  us, 
who,  tho'  much  older,  are  not  yet  any  wifer 
or  Ibberer  than  ourfelvcs  ?  Let  them  fet  us 
an  example  ;  it  wi'l  be  fulHcicnt  for  us  to  fol- 
low our  fuperiors.  " 

Unhappy  young  men  I  is  the  love  of  fol- 
ly and  vice  then  lo  deeply  rooted  in  your 
hearfs,  that  you  caimot  bear  the  thought  of 
parting  with  them  'io  foon  ?  Do  you  tliink  it 
bar  1  and  ^ricvou.  robe  put  upon  the  remem- 
brance  of  yoar  Creator,  yoyr  Father,  even 

own 


SERcVlII.        tobefober-minded,     313 

now  in  the  days  of  your  youth  ?  If  young 
men  need  not  be  fober-mindcd,  why  did  the 
infpired  apoftle  enjoin  Titus  to  exhort  them 
to  be  fo  ?  Young  men,  certainly,  need  not  be 
exhorted  to  any  thing,  which  is  not  expedient 
for  young  men  to  do.  So  that  you  mull:  fup- 
pofe  the  apoiile  was  under  fome  miflake 
here,  or  elfe  allow^  that  yourfelves  have  fome 
wrong  conceptions,  fome  mifapprehenfions 
of  the  matter,  when  you  think  of  deferring  it 
to  a  later  day.  This,  I  fuppofe,.  is  a  common, 
and  often  fatal  error  of  the  young.  They 
are  deflroyed,  not  fo  much  by  any  fixed,  po- 
fiiive  refolution,  that  they  never  will  be  vir- 
tuous and  fober,  as  by ,  procraftination,  or 
putting  off  the  concerns  of  religion  to  a  far- 
ther, and,  as  they  fondly  imagine,  more  con- 
venient fcafon.  I  propofe  therefore,  diflin<5l- 
ly  and  clearly,  though  briefly,  to  lay  open  the 
abfurdity  of  fuch  a  condurf.  This  is,  in  ef- 
fect, what  was  mentioned  in  my  firll  difcourfe 
upon  the  fubjed,  as  the  laft  branch  of  my  ge- 
neral defign  ;  viz. 

Fourthly,  To  fncw  you  the  extreme 
folly  and  danger  of  delaying  to  be  fober- 
minded,  till  you  are  farther  advanced  in  years. 
That  this  is  both  foolifh  and  dangerous  to  the 
lail  degree,  fhall  be  evinced  by  a  variety  of 
arguments  ;  though  I  fhall  not  enlarge  upon 
them.f  Now 

t  Several  of  the  cnfuing  arguments,  which  are  here  only  jiiTr 
touched  upon,  are  largely  handled  in  the  author's  Sermons 
on  Pfalm  CXIX.  J9,  60  /  thought  on  my  nvays — I  niad.- 
HASTE,  S:c.  Particularly  in  the  ;d,  4th,  5th,  6th,  7lh, 
8th  and  9th  of  thofc  Sermons.  This  is  one  realon  why 
they  were  not  more  fuliy  treated  here. 


314  R^afons  againjl  delaying  SER.VIII. 

Now,  it  fhould  be  obfervcd  here,  that  all 
thofe  arguments  in  general,  which  have  been 
produced  in  fVvour  of  religion,  arc  as  con- 
clufive  with  refpefl  to  the  young,  as  they 
are  with  refpecl:  to  the  old.  The  force  of 
them  does  hot  depend  upon  the  particular 
age  of  people,  any  more  than  it  does  upon 
their  particular  complexion,  llature  or  occu- 
pation in  life.  If  you  are  but  reafonabic, 
moral  agents,  the  pollerity  of  Adam  ;  and 
amongft  thofe,  to  redeem  and  favc  whom 
Chrilf  came  into  the  world,  all  thefe  argu- 
ments (land  in  full  force  ;  whether  you  are 
ten,  twenty  or  fifty  years  old.  You  might 
fay  with  as  much  truth  and  propriety,  that  it 
will  be  time  enough  for  a  llcnder  man  to  be 
religious,  when  he  is  become  corpulent  ;  for 
a  fair  One,  when  he  has  been  burnt  a  few 
years  under  the  equator,  or  for  an  -Ethiopian, 
when  he  has  in  part  changed  his  Ikin  ;  as  fay, 
that  it  will  be  time  enough  for  you  to  be  fo- 
ber-mindcd,  when  you  arc  more  advanced  in 
years. 

But  to  be  a  little  more  particular  here  :  If 
to  be  truly  religious,  is  in  itfelf  a  reafonable 
thing,  as  has  been  Ihewn  ;  then  it  is  fo  for 
all  men  at  all  times,  in  every  feafon  of  life, 
even  from  childhood  to  old  age.  You  do,  in 
cHcct,  yourfclves  acknowledge  religion  to  be 
founded  in  nature  and  realbn,  by  refolving  to 
pra^life  it  hereafter,  under  the  notion  of  its 
being  right,  and  vour  tluty  to  do  fo.  For,  if 
it  be  not  reafonable,  why  will  you  practife  it 

at 


SER.VIII.      iobefober-minded.        315 

at  all  ?  Why  do  you  not  rather  fet  up  a  bold 
refolution  at  once,  againll  all  virtue  and  ^o- 
briety  ;  and  determine  in  your  own  minds, 
that  you  never  will  fear,  love  or  ferve  God  ? 
This  you  dare  not,  you  cannot  do  ;  becaufe 
you  know  that  you  ought  in  all  reafon  to  love 
him,  and  keep  his  commandments.  So  that 
every  day  and  hour  of  your  continuance  in 
fm,  you  mull  be  felf-condemned,  as  acting  a 
part  that  is  contrary  to  your  own  reafon. 
Deny  it  if  you  can. 

If  fobricty,  or  true  religion,  be  honorable 
at  all,  it  is  fo  at  all  times  ;  in  youth  as  well 
as  in  age.  The  world  in  general,  as  has  been 
Ihewn,  pays  refped  to  virtue  and  religion, 
under  the  notion  of  its  being  in  nature  fit, 
proper  and  reafonable  for  mankind  in  com- 
mon ;  not  under  the  notion  of  its  being  pro- 
per only  for  this  or  that  particular  perfon,  or 
perfons,  of  fuch  or  fuch  an  age.  If  you  con- 
iult  your  reputation  therefore,  you  muft  re- 
folveto  forfake  your  vices  without  delay,  and 
to  be  fober-minded  from  this  very  day  :  For 
all  the  time  of  your  delay,  you  will  juftly  lie 
under  the  imputation  of  folly  and  wickcdnefs. 
And  how  great  a  reproach  is  that  ! 

If  there  is  any  difference,  religion  is,  of  the 
two,more  amiable  and  honorable  in  the  young 
than  in  the  old.  For  it  is  an  indication  of  a 
mature  judgment  in  tliat  feafon  of  Hfe,  which 
is  fo  commonly  devoted  to  levity  and  folly, 
to  vanity  and  vice.  It  feems  Icfs  praif^-wor- 
thy  in  an  old  man  to  be  wife  and  fober,  than 

for 


3i6  Reafons  ogainjl  delaying  SER.VIII. 

for  a  young  one  :  Though,  on  the  other 
hand,  vice  and  folly  may  I'cem  rather  more 
inexcufabl^  and  fhameful  in  the  aged,  than 
they  are  in  the  young. 

If  a  virtuous  and  religious  life  is,  beyond 
all  comparifon,  the  moll  contented  and  happy 
one  ;  then  the  carher  you  enter  upon  fuch  a 
life,  the  better  it  will  be  for  you  ;  the  more 
peace  and  comfort,  the  more  real  fatisfadion 
and  pleafure  you  will  enjoy  in  life.  All  the 
time  that  you  continue  itrangers  to  wiidom 
and  virtue,  whether  longer  or  fliorter,  you 
Sky^  putting  a  cheat  upon,  and  defrauding 
Yourfelves  :  You  deprive  yourfelves  of  that 
fuperior  and  fubftantial  happinefs,  which 
flows  froratiue  religion  ;  and  fubjcct  your- 
felves to  the  many  vexations,  mifchiefs,  and 
nneafy  apprehenfions,  which  naturally  attend 
folly  and  vice. 

The  fooncr  you  become  wife  and  vir- 
tuous, the  more  fcrviceablc  you  will  be  to  the 
■world  ;  the  better  you  will  fill  up  your  lla- 
tions  in  life  ;  the  better  you  will  anfwer  the 
end  of  your  creation,  by  doing  good  to 
3^our  fellow-mortals.  Society  will  be  much 
more  indebted  and  obliged  to  you,  if  you 
conducl  yourfelves  properly  from  your 
youth  up,  than  if  you  begin  to  do  (o,  only 
as  a  kind  of  ceremony  at  parting,  and  taking 
a  final  leave  of  it. 

All  the  time  you  continue  in  the  practice 
of  fin,  you  are  ading  a  mofi:  ungrateful 
and  difjngcnuous  part  towards   God.    your 

Father 


SER.VIII.     to  be  fober-minded,        317 

Father  in  heaven,  and  Jefus  Chrill  who  died 
for  you.  You  are  all  this  time  abufing  the 
divine  goodnefs  and  patience  ;  and  grieving 
the  holy  Spirit;  good  angels  above,  and  good 
men  below  :  And  alfo  gratifying  your  word, 
your  mofl:  implacable  enemies,  the  devil  and 
his  angels. 

You  are  all  this  time  alfo,  ailing  a  mod 
prefumptuous  and  audacious,  as  well  as  un- 
grateful part,  towards  your  rightful  Sove- 
reign, the  mighty  God,  the  great  and  only 
Potentate.  For  you  are  all  this  while  in  a 
ftate  of  rebellion  again  ft  Him,  before  whofe 
throne  the  holy  angels  veil  their  faces,  and 
prod  rate  themfcl  ves  with  the  profoundeft  reve- 
rence ;  and  at  the  very  thought  of  whom, 
thofe  apoftate  fpirits  who  are  in  exile  from 
heaven,  tremble,  and  are  horribly  afraid.- — 
So  that  in  fhort,  it  feems  you  have  neither 
the  filial  love  and  reverence  of  the  great  God, 
which  good  angels  have  ;  nor  fo  much  awe 
and  dread  of  his  difpleafure,  as  the  angels  of 
darknefs.  How  aftonifhing  then,  is  your  in- 
gratitude on  one  hand,  and  your  audacity 
on  the  other  ;  while  you  continue  refolved 
and  fearlefs  in  the  viohuion  of  God's  com- 
mandments ! 

Repentance  and  reformation  will,  in 
all  probability,  be  attended  with  more  pain, 
anxiety  and  dilficuky  hereafter,  than  they 
would  be  at  prefent  ;  liowever  you  may  flat- 
ter yourfelvcs  10  the  contrary.  Sin  gains 
ilrength  by  habit  and  cuftom  ;  the  longer  ic 

is 


3 1 8  Reafons  againjl  delaying  SER.VIIL 

is  continued  in,  the  more  is  the  foul  depra- 
ved, corrupted  and  enllaved  thereby.  The 
habits  of  fin  are  not  fo  eafily  broken  off, 
when  they  are  old  and  inveterate,  as  when 
but  newly  contrac^ied  ;  as  a  confirmed  tyran- 
ny in  any  nation,  is  harder  to  be  broken  than 
a  novel  and  recent  one.  Agreeably  \vhereto 
it  is  faid  in  fcripture,  "  Can  the  Ethiopian 
"  change  his  fkin,  or  the  leopard  his  fpots  \ 
"  Then  may  ye  alfo  that  are  accuftomed  to 
"  do  evil,  learn  to  do  well."  Which  words, 
tho'  they  are  not  defigned  to  affert  the  abfo- 
lute  impoflibility  of  breaking  off  inveterate 
evil  habits,  do  yet  very  ftrongly  exprefs  the 
great  and  peculiar  difficulty  of  it. 

Tpie  earlier  you  begin  to  be  wife  and  vir- 
tuous, the  more  honor  will,  by  your  means, 
redound  to  God  and  religion.  God  is  glori- 
fied by  them  that  love  and  obey  him,  and  or- 
der their  converfation  aright.  The  fooner 
therefore  any  begin  to  do  fo,  the  more  they 
will  glorify  him.  And  ought  you  not,  in  all 
reafon,  as  far  as  poffiblc  to  honor  the  great 
and  good  God,  your  heavenly  Father,  who 
daily  loadeth  you  with  his  benefits  ? 

Th  e  fooner  you  begin  to  be  fober-minded, 
the  greater  progrcfs  you  will  make  in  true 
wifdom,  virtue  and  holinefs  ;  and  the  greater 
moral  perfedion  you  will  have  attained  to, 
when  your  lives  Ihall  come  to  a  period.  For 
true  religion  is  in  its  nature  progrcffive  :  It  is 
like  the  light  of  the  rifing  fun  ;  which  at  firll 
only  glimmers  faintly  in  the  eaft  ;  then  over- 

fpreads 


SER.VIIL       tobefoher-minded.     319 

fpreads  the  horizon,  and  "  fliineth  more  and 
more  unto  the  perfe6l  day." 

Th  e  fooner  you  begin  to  ferve  God,  and 
your  generation  according  to  his  will  ;  and 
the  more  perfedl  you  are  when  you  come  to 
die  in  a  good  old  age,  the  greater  will  be 
your  reward  and  honor  in  the  world  to  come. 
When  all  the  righteous  fhall  fhine  forth  as  the 
fun  in  the  kingdom  of  their  Father  ;  you 
will  appear  with  diftinguifhed  lullre  and  glo- 
ry, proportionably  to  the  degree  in  which 
you  excelled  others  on  earth,  honoured  God 
more,  and  did  more  good  in  the  world. 

You  will  obferve,  my  young  brethren, 
that  all  the  argnments  here  touched  upon, 
are  grounded  upon  the  fuppofition,  not  only 
that  you  may  probably,  but  certainly  will  be 
fober-minded  hereafter,  fome  time  or  other, 
tho'  you  fhould  perfevere  a  number  of  years 
longer  in  the  practice  of  fin  and  folly.  They 
are  all  llriclly  conclufive,  even  upon  this  fup- 
pofition. 

Bqt  I  mufl  now  remind  you,  that  this 
fuppofition  is  at  befl:  a  very  precarious  one. 
You  may  have  no  more  difpofition,  no  more 
inclination  10,  no  more  tafie  for,  wifdom  and 
virtue  in  old  age,  than  you  have  now  in  your 
youth.  Or  rather,  your  averfion  thereto 
may  probably  be  increafed  infiead  of  leffened; 
tho'  you  feem  to  take  it  for  granted,  that 
wifdom  and  fobriety  will  come  of  courfe  with 
years  and  age.  This  is  one  of  the  many  de- 
\'iccs  of  Satan,  of  which  you  ought  not  to  be 

ignorant. 


320  Reafons  againji  delaying  SER.VIII, 

ignorant.  You  will  naturally  grow  more 
hardened  by  continuing  in  fin,  as  was  inti- 
mated before.  God  may  withdraw  thofc 
reftraints,  and  kind  influences  of  his  Spirit, 
which  you  now  in  fome  meafure  enjoy  ;  and 
give  you  up  entirely  to  your  own  hearts  luft.- — 
How  many  perfons  are  there  who,  tho'  they 
had  many  checks  of  confcience  in  youth, 
and  a  tcnderncfs  of  heart  in  fome  degree  ; 
yet,  when  they  come  to  middle  or  old  age, 
appear  to  be  quite  hardened  and  flupified  ; 
to  have  loft  almoft  all  fenle  of  moral  gocd 
and  evil,  and  are  become  profane  fcoflers  at 
religion  ?  There  are  not  a  few  examples  of 
this  fort  in  the  world.  You  fee  then,  that 
men  do  not  always  grow  wifer  and  better, 
but  often  wax  worfe  and  worfe,  with  years. 
And  what  evidence  ?  what  rational  grounds 
have  you  to  conclude,  that  this  will  not  be 
your  own  cafe,  fliould  you  now  in  youth  ftifle 
the  ccnvi(fl:ions  of  your  own  minds  ;  and  re- 
lift  and  quench  the  good  Spirit  of  God,  which 
is  ftriving  with  you  ?  You  have  no  fort  of 
evidence,  however  confident  you  may  be, 
that  you  fhall  not  be  thus  left  of  God  ;  as 
many  others  apparently  ate. 

Consider,  in  the  next  place,  that  while 
you  delay  to  fear  and  fervc  God,  you  arc 
continually  adding  to  the  number  of  your 
fins,  much  too  great  already  !  and  increafing 
your  guilt  every  day  you  live.  For  there  is 
no  mcdiuni  betwixt  doing  right  and  wrong  ; 
betwixt  ferving  God,  and  fcrving  the  devil 

and 


8ER.VII1.     to  be fober-minded.        321 

and  your  lufts.  If  you  do  not  the  former, 
you  will  do  the  latter.  And  befides ;  your 
fins  will  not  only  become  more  numerous, 
but  more  aggravated,  with  your  years  ;  be- 
ing committed  againft  more  light  and  know- 
ledge, than  thofe  of  your  childhood  were. 

Again  :  Confider,  that  if  you  Ihould  die 
at  laft  in  your  fin3,  in  a  wicked  old  age  ;  as 
is  not  improbable,  if  you  lliould  live  to  be 
old,  your  future  condemnation  will  be  fo 
much  the  more  aggravated  ;  and  your  pu- 
nifhment  in  the  other  world  proportionably 
the  greater.  You  are  treafuring  up  wrath  to 
yourfelves,  againft  the  day  of  wrath.  And 
the  longer  you  live,  if  you  fhould  at  laft  pe- 
rifli  in  your  fins,  the  worfe  it  will  be  for 
you.  It  is  faid,  not  without  a  particular 
emphafis,  that  "  the  finner  of  an  hundred 
years  old,  fhall  be  accurfed."  In  which  ref- 
pecft,  there  have  doubtlcfs  been  many  perfons 
who,  inftead  of  having  eventually  any  caufe 
for  rejoicing  that  they  lived  fo  long,  have  ra- 
ther had  catifc  to  wifti  that  they  had  been 
"  as  an  hidden  untimely  birth  ;  as  infants 
"  which  never  faw  the  light !  " 

You  will  take  noti'ce,  my  young  brethren, 
that  every  one  of  the  foregoing  arguments 
proceeds  upon  the  fuppofition,  that  you  will 
actually  live  ro  be  old  men  1  Even  raking 
that  for  granted,  there  is  not  one  of  them 
but  what  is  abfolutely  conclufive  in  favour  of 
being  fober-minded  in  youth.  How  ftrong 
then,  is  riie  practical  conclufion  which  refults 
from  them  all  in  conjun<flion! 

Y  But 


322  Reafons  againji  delaying  SER.VIII, 

Bar  I  maft  now  remind  you,  in  the  lad 
place,  that  the  foremcntioned  fuppofition  of 
your  living  till  you  are  old,  is  much  too  fa- 
vourable for  you  :  It  is  a  precarious,  unfup- 
ported  hypothcfis  ;  fuch  an  one  as  no  perfon 
of  the  lead  prudence  or  difcretion  would 
build  upon,  efpccifilly  when  there  is  fuch  an 
intcreft  at  flake.  Will  you  boalt  yourfelvcs 
of  many  years  to  come,  or  even  of  to-mor- 
row, when  you  "  know  not  what  a  day  may 
bring  forth"  ?  What  a  flrange  infatuation  is 
this,  however  common  I  How  many  millions 
of  millions  of  perlbns  younger  than  you,  arc 
already  numbered  with  the  dead  in  the  dufl: 
of  the  earth,  not  to  arife  again  till  thefe  hea- 
vens are  no  more  ?  How  many  of  the  com- 
panions of  your  childhood,  of  your  friends, 
relations,  and  perhaps  brethren  and  hflers, 
born  after,  are  gone  before  you  ?  (For  in  this 
fenfe,  as  well  as  in  divers  others,  "  the  firfl: 
are  often  lall,  and  the  laft  firlt.  "  )  Some  of 
whom  were  perhaps  taken  away  by  a  fuddcn 
violent  fl:roke,\vithout  previous  warning  ;  and 
whofc  lives  having  been  among  the  unclean, 
it  were  necdlefs  to  fay,  that  their  death  was 
not  with  the  pure  and  holy,  nor  their  porticn 
with  the  bk'fled.  Now,  have  you  any  affu- 
ranee  that  you  f]:iall  not  yourfelvcs  be  thus 
fuddenly  fnatched  out  of  the  world,  while 
you  arc  dreaming  about  being  fober-minded 
twenty  or  thirty,  forty  or  fifty  years  hence  ; 
when  you  have  fufficiently  latigued  youi  Iclves 
in  the  fervice  of  Satan  and  your  lulls  !    Has 

the 


SER.VIII.       to  be/oher-minded,      323 

the  God  of  your  lives  ? — has  He  in  whofe 
hand  your  breath  is,  and  whofe  are  all  your 
ways,  ever  told  you,  that  duft  and  worms 
fhall  not  cover  you  before  grey  hairs  appear 
upon  you  ?  You  may  be  in  the  place  of  tor- 
ment many  years  before  the  time  comes, 
which  you  allot  for  reformation  ! 

Not  one  of  you,  howerer  healthy,  ftrong 
and  flourifhing,  tho'  like  a  green  bay  tree  in 
its  prime,  has  any  fecurity  that  he  Ihall  not 
be  fuddenly  cut  down.  For  behold,  even 
"now  the  axe  is  laid  to  the  root  of  the  trees;" 
and  it  cannot  be  long  before  "  every  tree 
that  bringeth  not  forth  good  fruit,  is  hewn 
down,  and  caft  into  the  lire.  "  Young  and 
tender  fappUngs  fall  more  eafily  than  trees 
come  to  maturity,  and  to  a  proper  confiflence 
of  parts  :  A  fmall  (Iroke  may  lay  them  level 
with  the  earth.  Yea,  they  may  be  mown 
down  as  the  grafs,  and  the  flower  of  the  field, 
"  which  to  day  is,  and  to-morrow  is  call:  in- 
to the  oven  :  "  Nor  are  they  (o  green,  or  full 
of  fap,  but  that  a  fire  may  be  found  fierce  e- 
nough  to  burn  them — In  the  language  of  the 
book  of  Job,  "  Man  that  is  born  of  a  woman, 
is  of  few  days — He  cometh  forth  as  a  flower, 
and  is  cut  down  :  He  flecth  alfo  as  a  fliadow, 
and  continueth  not.  "  In  the  language  of 
Mofes,  we  are  "  like  grafs  which  groweth 
up.  In  the  morning  it  flouriflieth,  and  grow- 
eth up  ;  in  the  evening  it  is  cut  down  and 
withereth. « —  We  fpend  our  years  as  a  tale 
that  is  told.  "  In  the  language  of  David, 
Y  2  "  every 


5  24-  Reafons  againji  delaymg  SER.  VIII. 

"  every  man  at  his  bed  [eflate,  is  altogether 
vanity.  "  In  the  language  of  Solomon, 
"  Whatfoever  thy  hand  flndeth  to  'do,  do  it 
with  thy  might  \  for  there  is  no  work  —  in 
the  grave  whither  thou  gocft — For  man  -^iMo 
knoweth  not  his  time  ;  as  the  hflies  that  are 
taken  in  an  evil  net,"  Sec.  And  again,  "  Re- 
member now  thy  Creator  in  the  days  of  thy 
youth,  while  the  evil  days  come  not."  —  In 
the  language  of  St.  Peter,  "  All  flefh  is  as 
grafs,  and  all  the  glory  of  man,  as  the  flower 
of  grafs:  The  grafs  withereth,  and  the  flower 
thereof  falleth  away  ;  but  the  word  of  tlic 
Lord  endureth  forever.  "  And  in  the  words 
of  St.  James,  well  worthy  the  attention  of  all, 
and  particularly  of  thofe  of  you,  who  are 
warmly  engaged  in  worldly  bufmefs,  trafic 
and  merchandize  ;  "  Go  to  now,  ye  that  fay, 
To-day  or  to-morrow,  we  will  go  into  fuch 
a  city,  and  continue  there  a  year,  and  buy 
and  "fell,  and  get  gain  :  whereas  ye  know^ 
not  what  ihall  be  on  the  morrow.  For  u  hat 
is  your  life?  It  is  even  a  vapour  that  appear- 
eth  for  a  little  time,and  then  vanifliethaway." 
You  fee  then,  my  young  brethren,  the 
infinite  importance,  not  only  in  general  of 
being  fober-minded,  but  of  being  fo  imme- 
diately, without  any  delay  ;  as  for  many  o- 
ther  reafons  that  have  been  mentioned,  fo 
particularly  for  this,  that  you  have  no  fecu- 
rity  for  another  day,  hour  or  moment.  This 
being  the  cafe,  how  extremely  foolifh  and 
dangerous  is  it    to  depend  upon  living  mcyVy 

years ! 


SER.VIIL     to  be fober-mmded.        325 

years  !  To  day  then,  as  the  holy  Ghoft  faith, 
even  while  it  is  called  to  day,  harden  not  your 
hearts  ;  left  to-morrow  fliould  not  be  a  day 
of  falvation,  but  of  perdition  to  you  !  O  that 
you  were  all  wife  ;  that  you  underftood  thjs, 
and  duly  confiderfid  your  latter  end  !  If  you 
knew  how  frail  you  are,  and  numbered  your 
days  aright,  it  would  be  morally  impofliblc 
for  you,  not  to  apply  your  hearts  to  that  falu- 
■tary  wifdora.and  fobriety,  to  which  you  arc 
exhorted. 

It  may  be  ufefal  to  you,  my  young  bre- 
thren, if  I  here  .fubjoin  feme  fhort  courifels 
and  cautions  of  a  mixed  nature  ;  tho'  divers 
of  them  may  perhaps  be  near  akin  to  fomc 
that  are  contained  in  the  foregoing  difcourfes; 
and  other,3  only  prudential.         And, 

I.  Beware  of  irreligious,  deifticai  books 
and  men  ;  left  you  fhould  be  deluded  by  them 
to  your  ruin.  Some  there  are  in  all  ages, 
who,  like  the  old  fcrpent,  tho'  far  lefs  fubtlc, 
*'  lye  in  wait  to  deceive."  There  are  many, 
who  being  either  men  of  grolly  depraved 
and  profligate  morals,  caimot  endure  the  re- 
ftraints  of  religion  ;  or  elfe  men  of  uncom- 
mon pride,  affc^lation  and  vanity,  fct  them- 
felves  up  as  champions  for  infidelity.  Thefe 
latter,  not  knowing  how  to  diftinguifti  thcm- 
lelv^es  as  their  ambition  prompts  them,  bv 
fair  and  laudable  means,  engage  warml}"  in 
this  black  caufc  of  impiety  ;  afTuming  te 
themfelves  the  airs  and  importance  of  men  oi" 
Y  3  uncommon 


326  Mifcellaneous         SER.  VIIIv 

uncommon  penetration  and  fagacity,  merely 
on  the  credit  oi ajfeH'mg  to  know  more  than 
others,  and  of  con  trad  i  ding  what  all  the  wi- 
feft  and  befl  men  in  the  world  have  believed. 
And  how  very  knowing  and  learned  muft 
thefe  gentlemen  be,  who  have  clearly  difco- 
vered  the  errors  and  delulions  at  Icaft,  perhaps 
the  knavery,of  thofe  perfons,  who  have  been 
in  all  ages  the  moft  celebrated  for  wifdom, 
virtue  and  piety  !  What  profound  geniufes  ? 
what  enlightened,  clarified  and  fublime  fouls 
muft  thefe  fages  have,  who  have  fo  clearly 
detected  the  impofture,  or  the  folly  and 
grofs  ignorance  of  Mofes,  SolomOn  and  the 
prophets;  ofjEsusCHRisT  and  his  apoftles  ; 
of  all  our  Boyles,  Lockes,  Clarkes,  Ncwtons, 
Butlers,  Hoadleys,  Chandlers,  Sherlocks,  &c. 
&c.  ?  Thefe  muft  be  very  fagacious  gen- 
tlemen indeed  !  And  how  benevolent,  mag- 
nanimous and  glorious  their  attempts  to  un- 
deceive mankind,  and  to  deliver  the  world 
from  the  errors,  the  ftiperftitions,  and  mon- 
ftrous  notions  about  religion,  taught  by  fuch 
perfons  ! — What  an  ample  field  was  here  for 
the  heroic  exploits,  and  imaginary  triumphs 
of  vanity  in  a  Collins,  a  Woolfton  and  a  Tin- 
dal  ;  in  a  Shaftft^ury  and  a  Morgan,  a  Chub 
and  a  Bolinbroke  ? — But  it  is,  in  effec^l,  of  fuch 
men  as  thefe,  of  their  fophiftical  writings, 
declamations  and  documents,  that  Solomon 
counfels  you  to  beware,  faying,  "  Ceafe,  my 
Son,  to  hear  the  inftruc^ion  that  caufeth  to 
err  from  the  Words  of  knowledge." 

2.  Give 


SER.VIII.    Counf els  ^  Cautions.     327 

2.  Give  your  minds  and  attention  chiefly 
to  plain  things  in  religion  ;  to  the  obvious 
do6lrines  and  duties  of  it  ;ruch  as  are  indifpu- 
tible,  and  fuch  as  almoft  all  chriftians  are,  and 
ever  were  agreed  in.  For  thefe  are,  without 
doubt,  af  the  greatefl:  importance  ;  and  on 
the  belief  and  practice  of  them,  more  efpeci-- 
ally,  does  your  prefent  and  future  happinefs 
depend.  It  cannot  be  fuppofcd,  that  the  all- 
wife,  good  and  merciful  God,  has  made  the 
eternal  falvation  of  men  depend  upon  niceties  ; 
upon  abflrufe  fpcculations,  or  things  diflicult 
to  be  underilood.  Hiftory  informs  us  that 
Caligula,  one  of  the  moft  cruel  and  infamous 
of  the  Roman  Emperors,  commanded  his  e- 
dids,  laws  and  orders  to  be  written  in  fuch 
fmall,  obfcure  chararters,  and  then  fixed  up 
fo  high,  that  it  was  next  to  impoflible  for 
people  in  general  to  read  and  underftand 
them,  that  they  might  know  his  Majefty's 
pleafure.  This  he  is  faid  to  have  done,  du 
purpofe  to  enfnare  his  fubjecls ;  that  he  might 
have  an  opportunity  to  embruc  his  hands  in 
their  blood  as  malefaclors,  under  color  of  law 
and  juftice.  It  is  faid  of  Bafilides,  another 
infamous  tyrant,  that  he  would  often  impofe 
the  moft  unreafonable  and  im practicable 
commands  on  his  fubjeds  ;  for  example, 
that  he  would  require  One  to  bring  him  a 
pint,  or  large  quantity  of  his  fwcat  in  a  veffel, 
on  a  cold  frolty  morning  ;  and  another,  to 
bring  him  a  great  number  of  fleas  chained 
together  in  a  particular  manner,  at  a  fciafon, 
Y  4         '    ■  or 


328  Mifcellaneous  SER.VHI. 

or  in  a  country,  wherein  no  fleas  were  to  be 
found  ;  and  the  hke  :  And  then  put  them  to 
death  for  difobedience.  It  is  faid  of  Pro- 
crudes,  an  infamous  robber  and  petty  tyrant, 
thi^t  he  would,  with  great  apparent  kindnefs, 
condefcention  and  humanity,  invite  people  to 
lodge  at  his  palace,  or  caftle  :  And,  then  cut 
off  the  feet  and  legs  of  fome  who  were  too 
tall,  and  ftretch  and  torture  others  who  were 
loo  fhort,  to  make  them  juft  as  long  as  the 
bed  prepared  for  them.  Now,  the  reprefen- 
lations  often  given  us  of  God's  dealings  with 
men,  fuppofe  hirn  to  be  really  no  better  than 
an  almighty  .C2X\gVi\3i,  Bafilides  or  Prqcruftes  ; 
or  rather,  to  have  all  their  particular  bad 
qualities,  and.  peculiar  caprices  united  in 
himfelf.  Thus,  do  fome,  tho'  .1  hope  igno- 
rantly,  blafpheme  the  all-wife,  good  and  mer- 
ciful God  !  Be  all  fuch  impious  corice.ptions 
of  him  far  from  you,  as  it  is  from  the 
Almighty  that  he  fhould  do  wickedly,  or 
pervert  juftice  and  judgment  !  -You  may  .be 
aiTured  that  all  of  you,  who  fmcerely  dejQre 
to  know  and  to  do  his  will,  in  order  to  your 
eternal  happinefs,  may  both  know  and  do  it, 
as  far  as  is  neceffary  to  that  end,  by  means  of 
the  light,  help  and  grace  which  he  affords  to 
them  that  feek  him.  The  truth  and  w^l  of 
God,  as  far  as  your  falvation  is  concerned  in 
knowing  it,  is  not  obfcurely  or  darkly,  but 
clearly  revealed  ;  fo  that  "  he  that  runs  may 
read  :"  And  the  path  of  life,  to  an  honell 
mind,  is  fo  plain,  that  "  the  way-faring  mep, 

,  .til?' 


SER.VIII.    Counf els  &"  Caution.     329 

tho'  fools,  can  hardly  err  therein."  There 
are  however,  doubtlefs,  Ibme  things  in  the 
word  of  Qod,  "  hard  to  be  underftopd." 
Neither,  when  I  advife  you  to  attend  chiefly 
to  thofe  that  are  plain  and  eafy,  do  I  meaii 
that  you  fhould  not,  as  far  as  may  be,  ac- 
quaint yourfelves  with  the  whole  truth  re- 
vealed ;  "  that  ye  may  Hand  perfec^i,  and 
complete  in  the  will  of  God.  " 

3.  You  fhould  always  interpret  the  more 
obfcure  and  diflicult  parts  of  fcripture,  in  con- 
fiflence  with  thofe  that  are  plain.  You 
fhould  rather  forever  confefs  your  ignorance 
of  the  former,  than  underftand  them  in  a  fcnfe 
.repugnant  to  the  latter  ;  and  then  torture 
,thefe  plain  ones,  to  make  them  agree  with 
.obfcure  ones  mifunderjiood.  This  has  been  a 
very  common  practice  ;  particularly  in  fome 
famous  theological  controverfies  that  might  be 
ziientioned  :  In  which  fome  zealous  cham- 
pions for  uufcriptural  myfteries,  have  indeed 
fhewn  a  wonderful  dexterity  at  "  darkening 
cpunfel  by  words  without  knowledge." 

4.  If  any  of  you  fhould  have  leifure  and 
inclination  to  acquaint  yourfelves  with  the 
ftate  of  thofe  controveifics,  which  now  fub- 
Xift  in  the  chrillian  world  ;  whether  concer- 
ning dodrines,  modes  oi  wprOiip,  or  eccle- 
fialtic  order  and  polity  ;  you  fhould  do  it  ra- 
ther with  a  view  to  your  private  information 
andfvitisfa^lion,  and  for  the  regulation  of  your 
own  condu6l,  than  that  you  may  be  qualifi- 
ed for  holding  a  difputation  upon  thelc  fub- 

je6ls. 


230         Mifcellamous  SER.  VIII. 

je(5ls.  At  leaft,  if  you  fliould  acquire  any 
Ikill  or  ability  in  controvcrfy,  which  is  a  kind 
o^  fencing,  and  fometimes  even  among  the 
zealous  fathers  of  the  church,  ended  in  mur- 
derous thrufts  and  blood  :  I  ilay,  it  you  fhould 
acquire  any  fkill  in  this  art,  you  fhould  rather 
life  it  only  upon  occafion,  in  your  own  ne- 
ceffary  defence  when  attacked,  (as  honeft  and 
peaceable  men  fometimes  do  I'words)  than 
carry  it  about  with  you  to  allail,  or  terrify 
others.  It  is  feldom  that  any  good,  and  of- 
ten that  much  mifchief,  comes  of  this  kind 
of  controverfy  ;  whether  you  call  it  playing, 
fencing  or  fighting  :  And,  to  "  fhew  out  of 
a  good  converfation  your  works  with  meek- 
iiefs  of  wifdom,  "  will  be  much  more  to  your 
honor  and  advantage,  than  the  grcatelf  re- 
putation you  can  pollibly  obtain  in  this  way. 
5.  If  you  fhould  happen  to  differ  in 
opinion  in  fome  refpec^ls,  from  moll  of  thofe 
'among  whom  you  live  ;  a  degree  of  cau- 
tion and  referve  may  be  prudent,  expedient, 
and  not  inconfillent  with  chrillian  fimplicity, 
or  godly  fincerity  :  Efpecially  if  the  diilcreuce 
is  not  very  important  in  its  nature.  Men  in 
a  private  ftation,  and  particularly  young  men, 
have  no  call  to  tell  the  whole  world  their  par- 
ticular opinions  ;  and  much  lefs,  to  make  it  a 
bufuiefs  to  difpute  about  them.  By  doing  fo, 
fome  have  hurt  their  own  intereft  very  elten- 
tially,  without  doing  the  Icall  good  to  others  : 
Efpecially  in  times  and  places,  wherein  bigo- 
try,   a  party-fpirit,  enthufiafm  and    cenfori- 

oufnefs 


SER.VIII.    Counfels  &'  Cautions,     331 

oufnefs  have  prevailed.  You  will  find  this 
very  falutary  counfel,  if  it  fhould  hereafter 
be  your  lot  to  live  in  any  country,  where  liich 
an  abominable,  antichriftian  fpirit  in  the  com- 
mon people,  is  rather  encouraged  than  dif- 
countenanced  by  many  perfons  in  authority, 
and  by  numbers  of  the  leading  clergy  ;■ — by 
fome,  thro'  ignorance,  and  a  zeal  not  accor- 
ding to  knowledge  ;  and  by  others,  from  poli- 
tical, avaritious  and  worldly  motivi^s  :  Neither 
of  which  is  an  uncommon  cafe  in  this  evil 
world  — But  it  is  not  the  intent  of  any  thing 
which  I  have  faid,  to  advife  you  againft  ever 
entringintojconverfation  upondifputed  points. 
Occafionally  to  open  your  minds  freely,  and 
to  difcourfe  upon  them  with  people  of  candor 
and  moderation,  whom  you  know  ;  not  in 
the  controverfial  way,  for  vanity  or  vidbry, 
but  merely  for  the  fake  of  receiving  or  giving 
information  :  This,  I  fay,  may  be  at  once  ve- 
ry agreeable  and  edifying  to  you.  But  remem- 
ber, there  are  comparatively  but  few  perfons, 
to  whom  your  minds  can  be  thus  laid  open, 
with  prudence  and  fafety.     And  therefore, 

6.  At  all  times  avoid,  as  far  as  poffible, 
entering  into  any  kind  of  religious  difpute 
with  a  hot  enthufiad,  or  with  any  of  thofe 
perfons,  whofe  brains  are  half  turned  with 
iyflematical  divinity  ;  and  whofe  angry  pajfi- 
ons  are  apparently  engaged  in  defending  the 
jargon,  either  of  ancient  fymbols,  or  of  more 
modern  confeflions  of  faith  ;  all,  of  human 
invention,  and  fome  of  them   antifcriptural. 

Would 


332         Mifcellamous  SER.VIIL 

Would  you  think  cither  to  convince  Ixich 
men,  *'  foaming  out  their  own  ftiame,"  or 
even  toallay  their  intemperate  iieat,clamor  and 
raihng,  by  reafoning  with  them  ; — •  by  fobcr 
argument !— ^  At  lead,  fird  try  your  talent 
at  reafoning  fome  other  way.  For  example.; 
try  it  fir  ft  on  a  whirlwind  ;  then  on  the  cata- 
racts of  Niagara,  and  next  on  the  fiery  erup- 
tions ofVeluvius,  Stromboli  and  iEtna.  If 
the  experiment  ilicceeds  ;  if  you  can  fuf- 
pend  the  fury  and  rage  of  all  thefe,  by  the 
force 'of  your  reafoning ;  you  will  then  have 
fome  encouragement  to  make  trial  of  it  upon 
fuch  men  as  the  foaming  enthullaft,  and  the 
flaming  bigot ;  otherwife  it  is  beft  for  you  to 
leave  them' to  God,  and  endeavour  to  be,  and 
'kctip  fiber  yourfelves. 

7.  Avoid  all  oftentation  in  religion.  Do 
nothing  from  a  fpirit  of  vain-glory  ;  cfpecial- 
ly  nothing  that  has  any  relation  to  religion  ; 
but  every  thing,  in  lowlinefs  of  mind.  Nei- 
ther afied;  to  appear  righteous  unco  men  ;  but 
.endeavour  to  do  your  duty  in  all  refpe6ls,  as 
in  the  fight  of  God  who  tricth  your  hearts. 
"  Be  not  righteous  over-much  ;  neither  make 
"  yourfelves  over-wife  :  why  Ihould  3^ou  de- 
*'  flroy  yourfelves  ?"  *  Every  thing  that  is 
fhewy,  afiected  and  ofientatious  in  religion  ; 
or  done  with  an  apparent  defign  to  make 
people  think  the  doer  very  fcrupulous,  con- 
fcientious,  ,  and  eminently  pious,  is  highly 
difgufiful  to  pcrfons  of  true  wifdom  and  pe- 
netration ; 

*  Eccl   VH,    17. 


SER.VIII.    Counfeh  &^  Cautions,    ^^i, 

netration  ;  and,  which  is  far  more,  highly 
oifenfive  to  God,  who  dwelleth  with,  and 
delighteth  in,  them  that  arc  of  a  lowly, 
humble  and  contrite  fpirit. 

8.  On  the  other  hand,  beware  of  falfe 
Hiame  and  modefty  ;  a  common  vice,  and 
none  of  the  lea  ft.  People  are  often  afliamed 
of  their  duty ;  fometimes,only  lell  fools  fliould 
laugh  at  and  deride  them  for  doing  it  ;  and 
fomctimes,  perhaps,  left  others  fhould  think 
they  have  not  fhame  and  modefty  enough. 
To  be  afhamed,  in  any  cafe,  of  what  is  right 
and  fit  to  be  done,  and  from  that  principle  to 
omit  it,  is  real  impudence,  and  of  the  worft^ 
kind  ;  becaufe  it  is  offending  God,  through 
bafhfulnefs  with  regard  to  man.  To  be  fure, 
never  be  afliamed  of  your  Saviour,  "  or  of 
his  words  ;  "  but  confcfs  both  before  men  on 
all  prope&'occafions ;  left  he  Ihould  alfo  be  a- 
fliamed  ^T  you,  when  he  cometh  in  the  glory 
of  his  Father,  with  the  holy  angels. 

9.  Rest  not  fatisfied  with  any  profeflion 
of  religion,  or  in  any  fuperlicial  reformation 
of  manners  :  Reft  in  nothing  fhort  of  Jefus 
Chrift,  thro' faith  that  w^orketh  by  love,  and 
which  connotes  that  new  birth,  and  new 
creature,  fpoken  of  infcripture.  Every  thing 
fhort  of  this,  will  leave  you  deftitute  of  chrif- 
tiaii  fobricty  ;  and  therefore,  inaftateoffin, 
guilt  and  death.  Befides  :  Unfeigned  faith 
in  Chrift  as  the  redeemer  of  finners,  purity 
of  heart,  and  a  fupreme  love  to  God,  are  ne- 

.  cclTlary  in  order  tb  your  having  any  true  de- 
/  '        .  light 


334         Mifcellaneous  SER.  VIII. 

light  in  his  fer.v^e,  and  enjoying  the  comforts 
of  religion,  or  of  the  Holy  Ghoft,  in  this 
world.  Religion  will  be  rather  a  burthen,  an 
inieafy  reftraint  to  you,  than  your  happinefs 
and  delight,  if  you  have  no  more  of  it  than 
^he  form.  She  beftows  not  her  coaiforts, 
her  diyine  joys,  but  on  them  that  fincerely 
Jove  her,  embrace  her  with  their  whole  heart, 
and  yield  themfelves  up  unrefervedly  to  her 
heavenly  influence  and  power.  So  long  as 
your  hearts  are  divided  betwixt  God  and  the 
Avorld,  they  will  be  mifcrably  torn  and  tor- 
tured ;  you  will  be  in  doubts,  in  fears  and 
darknefs.  But  once  give  up  all ;  once  re- 
nounce every  thing  thatftands  in  competition 
with  God,  and  refolve  to  follow  the  Lamb 
"  whither  foever  he  goeth  ;  "  then  will  you 
indeed  find  reft  unto  your  fouls.  Your 
eye  being  thus  flngle,  your  whole  body 
ihall  be  full  of  light  ;  your  fouls,  of  heaven- 
ly peace,  hope  and  comfort. 

ID.  Keep  a  particular  watch  and  guard 
upon  your  own  iniquity  ;  upon  the  fui  that 
nioft  cafily  befets  you,  upon  your  conftiiuti- 
onal,  and  moft  beloved  luft.  All  people  in 
general  have,  cither  originally  from  nature^ 
or  from  the  circumllaiiccs  of  their  educa- 
tion, employment,  or  ftation  in  life,  fome 
fuch  favourite  luft  or  palTion  ;  which  is  to 
them  as  a  right  hand,  or  a  right  eye  :  They 
know  not  how  to  part  with  ir,  till  they  are 
born  of  the  Spirit  ;  fo  dear  it  is  to  them. 
And  even  then,  it  is  not  always  fo  far  con- 
quered 


8ER.VIII.    Counfeh  S?  Cautions.    335 

quered,  as  to  be  upon  the  fame  level  with  o- 
ther  vices.  The  dethroned  tyrant,  that  once 
reign'd  without  controul,  lofes  not  all  his 
power  at  once  ;  but  often  flruggles  to  regain 
his  former  empire  in  the  heart.  In  fome  per- 
fons  this  tyrant  is  anger,  in  others  envy,  in 
others  avarice,  in  others  vanity  or  pride,  in 
others  nncleannefs,  in  others  intemperance  in 
meat  and  drink  ;  and  ^o  on.  And  whatever 
your  own  predominant  pailion  is,  you  are  re- 
fpedively  to  keep  a  particular  eye  upon  it. 
Till  you  have  in  fome  good  mealure  got  the 
maftery  of  it,  you  are  not  to  imagine  your- 
felves  chriftians  :  This  is  your  particular  trial, 
and  a  touch-ftone  of  your  fincerity  towards 
God. 

But  to  draw  near  to  the  conclufion  of 
this  difcourfe  and  fubjecl  together  :  I  have, 
in  the  limplicity  of  my  heart,  been  taking 
confiderable  pains  to  give  you  fuch  inftruc- 
tions,  counfcls  and  warnings  ;  and  to  lay 
before  you  fuch  motives  to  fobricty,  as  arc 
agreeable  to  the  word  of  God  ;  all,  with  a  fm- 
ccre  view  to  your  temporal  and  eternal  good. 
[  have  borne  ic  upon  my  own  mind  all  along, 
th:it  I  am  accountable  to  God  for  whatever  I 
deUver  to  you  as  his  word  and  will, and  your 
duty  to  believe  and  prac^ife  :  And  that,  if 
I  uiltully  or  knowingly  deliver  to  you  any 
thing  contrary  thereto,  teaching  for  docirines 
the  commandments  of  men  ;  I  do  it  at  the 
utmoH:  peril  of  my  own  perdition.  Let  me 
remind  you,  on  the  other  hand,  my  young 

brethren. 


336  Mifcellanems         SER.  Viri. 

brethren,  that  you  are  alfo  accountable  to- 
God,  our  common  Sovereign,  for  the  recep- 
tion which  you  give  to  his  word  and  com- 
mandments, made  known  to  you  ;  and,  riiat 
if  you  wilfully  difregard  or  neglc(ft  them,  your 
peril  will  be  equally  great.  I  therefore  b6- 
feech,  as  well  as  exhort  you,  to  be  fober- 
minded.  You  will,  probably,  be  cither  the 
better  or  the  worfe  in  the  (t\\<^^  for  my  dif- 
courfes  to  you  upon  this  fubjecl  :  Which  of 
them  it  fhall  be,  depends,  under  God,  upon 
yonrfdlvcs  ;  upon  your  remcmbring  and  ob- 
ferving,  or  forgetting  and  negledhig,  what 
has  been  faid  to  you  agreeably  to  the  holy 
fcriptures.  And,  from  the  general,  and  ap- 
parently ferious  attention  which  you  have  gi- 
ven, there  feems  to  be  more  ground  to  hope 
the  former,  than  to  fear  the  latter  :  God 
grant,  that  the  event  may  confirm,  and  eter- 
nally julVify  fhcfe  hopes  1 

Before  Him,  the  great,  the  all-knowhig, 
impartial  and  almighty  Judge  of  all,  both  you 
the  hearers,  and  I  the  ipeaker,  mult  e'er  long- 
appear,  to  give  an  account  of  ourfelves  re- 
fpc<^lively.  We  (hall  all,  ar  the  appointed 
time,  appear  before  the  tribunal  of  Jcfus 
Chrift  :  For  God  hath  "  appointed  a  day, 
wherein  he  will  judge  the  world  in  righte- 
oufnefs,  by  that  man  whom  he  hath  ordained  ; 
whereof  he  hath  given  alTurance  unto  all  men, 
in  that  he  hath  raifed  him  from  the  dead."  I 
am  certain,  that  in  that  great  day,  1  fhall  not 
be  condemned  by  him  for  any  wiltul  pcrvcr- 
fion  of  his  goipcl,  cither  in  my  difcourles  on 

this. 


3ER.VIII.    Counjeh  &  Cautions.     337 

this,  or  on  any  other  fubjedl  ;  my  own  con- 
fcicnce  bearing  me  witnefs  in  the  Holy  Ghoft, 
that  in  this  refpedt  at  leall,  I  am  innocent  ; 
clear  from  the  blood  of  you  and  all  men, 
whether  old  or  young.  See,  my  beloved 
brethren,  See  that  you  give  fuch  a  reception 
to  the  real,  the  undoubted  dodrines  and  pre- 
cepts of  the  gofpel,  that  you  may,  in  rerpe(5l 
of  your  own  praBke,  have  the  like  comfor- 
table witnefs  of  your  confcience,  and  bold- 
nefs  in  the  day  of  judgment  ;  left,  other  wife, 
you  fhould  be  condemned  with  the  world. 
Great  will  be  your  guilt,  heavy  your  con- 
demnation, inexpreflible  your  mifer}^  if  you 
fhould  perfevere  in  fmning  againft  light,'con- 
vidion  of  the  truth,  and  the  didlates  of  your 
own  confciences  !  Glorious  will  be  your  re- 
compence  of  reward  at  laft,  if  you  believe  the 
word  of  God,  and  keep  it. 

Yet  a  little  while,  and  he  that  fhall 
come  will  come,  and  will  not  tarry.  Me- 
thinks,  aim  oft,  I  already  fee  the  heavens 
which  have  received  him,  opening,  and  the 
Son  of  man  defcending  in  great  power  and 
glory  I  the  judgment  fet  I  the  books  opened  ! 
the  dead  raifed  !  the  righteous  appearing  with 
ineffable  joy  and  triumph  ;  the  wicked  with 
unutterable  woe  and  anguiili !  both  prefaging, 
beyond  the  poflibility  of  a  doubt,  what  their 
fentence  will  refpcdlively  be  I — O,  my  young 
brethren,  where  will  you  ?  —  where  fhall  I 
be  found,  when  this  great  day  of  the  Lord 
arrives  ? — a  dav  fo  glorious  tJthem  that  love 
'Z  his 


33^  A  Prayer  for  SER.VIII. 


his  appearing  •  fo  dreadful  to  them  that  hate 
him,  and  dilbbey  his  commandments  ! 

Let  me  conclude  with  exprefling  the  fen- 
timents  and  dcfircs  of  my  heart,  rcfpec^ing 
both  you  and  myfelf,  in  a  fhort  prayer  to 
Him  that  hcareth  prayer  ;  as  follows. 


OThou,  of  whom,  and  thro'  whom, 
and  to  whom  are  all  things  ;  the 
God  and  Father  of  our  Lord  Jefus 
Chrift,  and  of  whom  the  whole  family  in 
heaven  and  earth  is  named  !  O,  graci- 
onfly  behold  thefe  young  men  before  thee  ; 
from  the  womb  ignorant  of,  and  therefore 
cftranged  from  thee  :  But  yet  thy  oflTspring  ; 
forV.ed  by  thy  hand,  animated  by  thy  breath, 
and  enlightened  with  a  ray  from  the  fountain 
of  light  in  thee  ;  born  under  the  common  law 
of  niortality,  thro'  the  offence  of  One,  and 
naturally  f  iibjea  to  the  bondage  of  corruption  •; 
born  to  die  in  a  few  days,  and  yet  to  live  for- 
ever ;  encompafTcd  always  with  thy  prefcncc, 
upheld  by  thy  power,  and  living  only  in  and 
by  thee. 

'Great  Creator  and  Father  of  all  I  who 
defpifcft  not  the  work  of  thine  own  hands  ; 
Thou  who  didil  flifliion  them  \o  wonderfully 
in  the  womb,  and  take  them  from  it  to  behold 
the  light!  even  thou  haft  alfo  noiirilhed  them 
and  brought  them  up  as  children,  fiiice  they 
firfl  hung  upon  their  mothers  breafls.  Thou 
hafl   delivered  them  from    many  evils,   and 

fliiclded 


SER.  VIII.  ToungMen  M  the  Author  339 

fhielded  them  from  iiniiumber'd  dangers,  thro* 
the  feeble  flates  of  infancy  and  childhood. 
Thou,  on  whom  all  eyes  wait,  who  heareft 
the  young  ravens  when  they  cry,  and  before 
whom  not  a  fparrow  is  forgotten  :  Thou  haft 
fupplied  their  natural  wants  from  thy  ftores 
and  treafures,  with  a  bountiful,  a  paternal 
hand  ;  and  made(1:  provilion  for  their  deli- 
verance from  (la  and  death,  and  for  their  eter- 
nal happinefs,  even  before  thou  gaveft  them 
their  being.  In  the  fulnefs  of  time,  according 
to  thy  gracious  promife  ,of  old,  thou  did(t 
fend  forth  thy  Son,  made  and  born  of  a  wo- 
man ;  who,  by  thy  grace,  hath  tailed  death 
for  every  man,  to  redeem  them  that  were 
under  the  law  ;  and  that  we  fmners  of  the 
gentiles  might  alfo  receive  the  adoption  of 
fons.  From  children  they  have  had  aiT  op- 
portunity to  know  the  holy  fcriptures,  which 
reftiiy  of  thy  Son,  and  which  are  able  to  make 
them  wife  unto  falvationj  thro'  faith  which 
is  ill  him. 

O  RIGHTEOUS  Father  !  they  have  indeed 
erred  from  thy  ways  ;  they  have  (inned,  thev 
have  rebelled  agai j(l  thee.  O  i^ive  them  now 
repentance,  to  the  acknowledging  of  the 
truth  which  is  •o.iv^s:  godlinefs.  May  they 
know  thee  the  only  true  God,  and  Jefus 
Ghrift  whom  thou  haft  fent,  to  the  obtaining 
life  eternal.  Wherein  they  have  erred  from 
tliy  righteous  paths,  forgive,  O  moft  merciful 
Father  !  forgive  them,  thro'  the  blood  of  the 
Lamb  ft  lin  from  the  foundation  of  the  world. 
Z  2  Rcmembei" 


340         A  Prater  for        SER.  VIIL 

Remember  not  againft  them  the  fms  of  their 
youth  ;  tor  childhood  and  youth  are  vanity. 
Father  forgive  them ;  for  they  knew  not  what 
they  did  I  Thou  confidereft  their  frame,  thou 
remembereft  that  they  are  dud  ;  and  art  not 
ftrid  to  mark  iniquity'  Thou  half  faid  by 
the  mouth  of  thine  holy  apolUes,  that  thou 
wilt  have  all  men  to  be  faved  ;  and  art  not 
willing  that  any  Ihould  perifh,  but  that  all 
fhould  come  unto  repentance  ;  that  they  may 
receive  the  re  million  of  fins,  thro'  Him  that 
died  for  all,  the  jud  for  the  unjuil,  that  he 
might  bring  us  ro  God  ;  and  who  is  able  to 
fave  them  unto  the  uttermolt  that  come  unto 
God  by  him,  feeing  he  ever  livcth  to  make 
mtcrcellion  for  them. 

O  HOLY  Father  !  may  thefe  young  men 
be  fanctified  through  i\\y  truth  ;  thy  word  is 
truth.  Cleanfe  them  throughly  from  their 
iins,  from  all  unrighteoufnefs,  from  all  filthi- 
nefs  of  the  fiefh  and  fpiiit,  in  the  pure,  the 
hallowed  founiain  which  thou  hail  opened. 
May  the}"  be  holy,  and  without  blame  before 
tlice  in  love,  being  followers  of  thee  as  dear 
children  the  remainder  of  their  days  on  earth  ; 
that  they  may  be  heirs  of  God,  and  joint- 
heirs  with  JeiV.s  Chrifr,  whom  thou  halt  ap- 
pointed-heir of  all  thifigs. 

O  Thou  who  wall,  and  art,  and  art  to 
come ;  the  j'ame  from  everlaUing  to  everlaftingi 
behold,  thou  haft  made  their  days  as  an  hand- 
breadth,  and  their  age  is  as  nothing  before 
thee.     Caufe  them  therefore,  whofe  lifeis  as 

a 


SER.  VIII.  ToungMen  ^  the  Author,  341 

a  va=pour,  as  a  flower,  as  a  poft  that  hafteth 
by  J  O  caufe  them  to  know  their  end,  and 
the  meafure  of  their  days  what  it  is  ;  that, 
confidering  how  frail  they  are,  they  may  re* 
member  thee  in  the  days  of  their  youth  ;  that 
th^iy  may  even  now  apply  their  hearts  unto 
wifdom,  and  for  the  time  to  come,  be  fober- 
minded  according  to  thy  word. 

Fath  ER  of  lightSjWith  whom  there  is  no 
variablenefs,  neither  fhadow  of  turning  ;  E- 
ternal  Source  of  truth  and  love  !  thy  unwor- 
thy fervant  hath  declared  thy  love  and  thy 
truth  unto  them,  that  they  might  both  know 
and  love  thee.  He  hath  fown,  not  perifhing 
or  corruptible,  but  the  incorruptible  feed; 
even  thy  word,  O  Lord,  which  Hveth  and 
abidech  forever.  Though  fown  in  w'eaknefs, 
may  it  be  raifed  in  power  I  Thou  alone 
gived:  the  increafe,  whofoever  foweth,  or 
planteth,  or  watercth.  O  caufe  this  good 
feed,  tho'  fo  unfkilfully  fown,  to  take  deep 
and  effeclual  root  in  all  their  hearts,  however 
hard  any  of  them  may  be,  thro'  the  deceitful- 
nefs  of  fm  ;  that  it  may  fpriug  up  fpeedily, 
and  grow,  fird  the  blade,  then  the  ear,  and 
after  that  the  full  corn  in  the  ear,  a  goodly 
and  plenteous  harveil  of  the  fruit  of  Vighte- 
oufnefs,  to  the  glory  of  thy  great  uame  by 
Jefus  Chrifl  ;  to  their  own  peace,  honor  and 
happinefs  here,  and  to  their  eternal  felicity  in 
thy  kingdom  which  is  above. 

Perfect  the  good  work  already  begun 
in  any  of  them, unto  tlie  diy  ofChrilt:  Keep 

thcin 


342  A  Prayer  for        SER.VIIL 

theifi  froin    falling,    that    they  may  in  due 
time  a'ppearin  thy  glorious  prelence  with  ex- 
ceeding joy.     And  grant,  O  heavenly,  mod 
holy  and  nnotl   gracious  Father  !   grant  that 
thy  unworthy    Icrvant,    having  preached  to 
others,  may    not   himiclf  be   a   call-away  ! 
May  he  with  them,  tho' lb  unworthy  of  thy 
favourable  regards,  yet  thro'  thy  unutterable 
lowe  and   gracein   Chrift  Jefus,  be  found  at 
laft  at  his  right  hand,   whom  thou  haft  made 
the  Lord  and  Judge  of  all.     With  them,  and 
with  thy  unworthy,  tho'  not  wholly  unfaith-- 
^Kil  fervant,  it  is  a  very  fmali. thing  that  they 
fjiould  be  judged  cf  man's  judgment,  or  have 
their  names  call  out  as  evil :  He  that  judgcth 
them,  and' all,  whofe  judgment   is  at  once 
tfibe,  impartial  and  dccifive,  is  the  Lord. 
•!  In;  that -great  day,  therefoi^e,  O  my  God  ! 
when' the  ftars  of  heaven   Ihall  fall    to    the 
earth,  even  as  a  fig-tree  Ihaketh  her  untimely 
fi,gs,.  when  flie  is   fhaken  of  a  mighty  wind  ; 
■whea  the  heavens  fliall    depart  as  a  fcroll 
when  it  is  rolled  together,  and  every  moun- 
tain and  ifland  Ihall   be  moved  out  of  their 
places ;  when  the  kings  of  the  earth,  and  the 
great  men,  and  the  rich  men,  and   the  chief 
captains,  and   the  ihighty   men,  and   everv 
bond-man,  and   every   free- ma n  ;     when  all 
Who  have  killed,  perfecuted,  or  maliciouflv 
condemned  tlie  juli:  ;  when  all  who  have  rc- 
jecled  and   difobeyed    thy    facrcd   word,  or 
knowingly  perverted  it,  thro'  the  love  or  fear 
of  this  prcfent  world,  Ihall  hide  thcmfclvcs  in 
^,  the 


^EKN\\l.TotmgMen&'  the  Author.  343 

the  dens,  and  in  the  rocks  of  the  mountains  ; 
and  fliall  fay  to  the  mountains  and  rocks,  Fall 
on  us,  and  hide  us  from  the  face  of  Him  that 
fitteth  upon  the  throne,  and  from  the  wrath 
of  the  Lamb  :  In  that  great  day,  O  my  God  I 
may  thy  mod  unworthy  fervant,  may  thefe' 
young  men,  may  all  that  are  here  affembled 
in  thy  ho ufe  of  prayer,  of  wlig^tev^r-age,  fex 
or  degree,  having  believed  ^ahd  'obeyed  thy 
truth  in  limplicity,  the  truth  a^  it  is  in  Je.fiEs, 
have  great  peace  and  boldnefs  !  May  even  the 
lead  of  them  have  then  no  occailon  to  "  hide 
"  themfelves  in  the  dens  and  in  the  rocks  of 
"  the  mountains;  or  to  fay  to  the  mountains 
"  and  rocks,  Fall  on  us,  and  hide  us  frotifi 
"  the  face  of  him  that  fitteth  upon  the  throne, 
"  and  from  the  wrath  of  the  L-amb  !'*  0 
grant  that,  in  that  day,  the  leaft  as  well  as 
grcateft  of  us  may  lift  up  our  heads  with  joy; 
knowing  that  He  who  loved  us,  and  whom 
not  having  before  feen  we  loved,  together 
with  ourcomplete  redemption,  is  come  :  And 
may, with  the  general  a{rembly,the  church  of 
the  firlt  born,  and  the  innumerable  company 
of  angels,  with  loud,  joyful  and  triumphant 
voices,  afcribe  blelling,  and  honor,  and  glo- 
ry, and  power  unto  Him  that  fitteth  upon 
the  throne,  and  unto  the  Lamb  forever  and 
ever.  For  worthy,  OGreatest  and  Best 
of  Beings!  Worthy  is  the  Lamb  that  was 
fliin,  and  hath  redeemed  us  unto  God  by  his 
blood,  to  receive  power,  and  riches,  and  wif- 
dom,  and  ftrengch,  and  honor,  and  glory 
and  blcfling.  Amen  ! 


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j^"  Some  flips  in 

the  fpelliog  and 

readf 
of  the  truth. 
"  gather  together 
Preacher 
on  the 

Indeed,  in  any 
ihall  he  not  hear 
before  the  time  of  Mofcs. 
fays  ver.  7.  [t/^/f  and] 
to  hear 
pcrfccutors 
folly,  impudence 
that  m»ft  be, 
beafls 
you  fee  a 
that  it  is  holy 
grateful  reception 
felf-deftroyed 

pointiDg  axe  omitted. 


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